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4 2 ' W'" Restore. Restoration, says Lucile Brandt, is a good word, 
spoken by the God who created our world and who created us. It is a 
good word for the new year, and for the years ahead. 

H ^ Why Water? Kenneth L. Gibble looks at the rite that gave us a 
name. "As Brethren," he says, "we can do no better than to regain a 
sense of the importance of baptism." 

^ MattJe Dolby: No Sound of Trumpet. Mildred Hess 

Grimley, in this year for remembering, restores to Brethren memory 
Mattie Dolby, the first Brethren woman installed in the ministry. 

21 A Place for the Bull. Norman R. De Puy draws a lesson from an 
artist who let a bull have its part in producing a great painting. 

22 PuM'IQ People Back Into Funerals. Today's funerals are 

done to us and /or us. In this context. Anthony R. Epp and his family 
began a pilgrimage toward a different sort of funeral. 

Establishing a New Beachhead for JROTC. Nicholas von 

Hoffman reveals the danger if JROIC is allowed to continue. 

Brethren and the Tube. Stewart Hoover asks important 
questions about tv today and charges us to ensure that its broadcasters 
be good stewards of the resource. 

Dave Horsey: In Search of a Way. Tcrrie Miller chats with 

Dave Horsey, a young Brethren artist journalist on his way 
somewhere — doubtless to high adventure. 

In Touch mini-biographies of Russell and Alice Lantz; Dorris Blough. and 
Bonnie Kline (2) . . . Outlook reports on Nigeria hospitals. Life-styles. FRRI 
grants. Tax status for churches. Joint Educational Development (JED). India 
and democratic rights. C.S. Lewis on tv. Toynbee on Christianity. Language. 
New posts for Brethren. Galen Snell resignation (start on 4) . . . Underlines (7) 
. . . Update (8) . . . Special Report. "Plutonium Economy: Untold Good; In- 
calculable evil" (10) . . . "A Progress Report," by Evamae Crist (23) . . . Word 
From Washington, "A Matter of Simple Justice." by Louise Denham Bowman 
(24) . . . Turning Points (26) . . . Book Review, "Aging: Opportunities for 
Ministry." by Warren M. Eshbach; "In search of 'Defenceless Christians,'" by 
Paul W. Kinsel (28) . . . Here I Stand, statements by Dan Lichty and a group 
of former Navajo workers (32) . . . Resources, "Heritage Learning," by Wilbur 
E. Brumbaugh (34) . . . Editorial, " Your Light Has Come" (40) 


Howard E Royer 


Kermon Thomason 


Kenneth I Morse 


Clyde E Weaver, Ruby F Rhoades 


Gwendolyn F Bobb 


Galen B Ogden 

VOL 125. NO 1 


CREDITS: Cover. 17-19 Church of the Brethren 
Historical Library. I, .1, 9, 29, }0. 34-.16 Carol 
Riggs. 4 Owen Shankster, \i Three Lions. 14 Ed 
BuzJnski. 20 Mildred Hess Grimley. 23 CWS. 24 
RNS photo by John Goodwin. 27 Logan/ LNS. 
38-39 Dave Horsey. 

ME.S.SENGER IS the official publication of the Church 
of the Brethren, Entered as second-class matter 
Aug, 20. 1918. under Act of Congress of Oct, 17, 
1917, Kihng dale. Oct I. 1975, Messenger is a 
member of the Associated Church Press and a 
subscriber to Religious News Service and Ecu- 
menical Press Service, Biblical quotations, unless 
otherwise indicated, are from the Revised Standard 

Subscription rates: $6 00 per year for indi- 
vidual subscriptions. $4,80 per year for Church 
Group Plan. $4 80 per year for gift subscriptions; 
$3.15 for school rate (9 months); life subscription, 
$80,00- If you move clip old address from 
Messenger and send with new address. 
Allow al least five weeks for address 
change. Messenger is owned and 
published monthly by the General 
Services Commission. Church of the 
Brethren General Board. 1451 Dundee 
Ave,, Elgin. III. 60120, Second-class 
postage paid at Elgin. 111,. Jan. 1976, Copyright 
1975, Church of the Brethren General Board. 

:>^yj.uv- II 



I need help from the Brethren colleges' alumni 
and friends. In June, 1976. the General Board is 
sponsoring a Conference on Higher Education in 
the Church of the Brethren. The aim of the con- 
ference is to examine the relationship between the 
church and its church-related colleges and to ex- 
amine the higher education needs of Church of 
the Brethren members. I have been retained by 
the design committee for the conference to 
research and prepare a pre-conference paper. One 
segment of this paper will present college life 
anecdotes that reflect the peculiarities, problems, 
and benefits of the church-college relationship. 
Another will present the spectrum of opinion in 
the Brotherhood on our colleges' relation to the 
church and on higher education. 

Accordingly I am asking for the help of Breth- 
ren who are interested in these issues. 

If you are a graduate of one of the colleges re- 
lated to the Church of the Brethren, will you 
think back over your college years and try to 
recall incidents or events that reflect the relation 
between the college and the church; or if you are 
in current contact with one or more of our col- 
leges will you try to recall recent or contem- 
porary events? 

What I want are incidents that reveal that 
relationship either past or present as it has ac- 
tually been experienced in evervday situations. 
The\ may be humorous, painful, profound, or 
light; and might range through student extra- 
curricular activities, classroom experiences, stu- 
dent pranks, faculty student or administra- 
tion student conflicts or differences, rules, 
regulations, and discipline, faculty attitudes, 
college contacts with supporting churches and 
districts, alumni opinions about current campus 
life, chapel attendance, critical incidents where 
the church asserted or tried to assert control or 
influence, smoking, drinking, drugs, dancing, 
controversial ideas, sex. dress, life-style, 
critiques by faculty and students of church 
relations, recognized benefits of the church 
relationship, special moments when spiritual 
depth was touched and shared, involvement of 
students and faculty in the local congregation in 
the college town. 

Secondly, will you reflect on three questions 
and send me your thoughts? 

1. If you had the power to make the colleges 
(or any one college) related to the Church of the 
Brethren exactly what you thought best, what 
would you do? 

2. What do you consider to be the most 
critical issue in the relationship between the 
church and the colleges? 

3. What do you think is the best way to meet 
the higher education needs of Church of the 
Brethren youth? 

Your responses to these questions may or may 
not be published. My aim is to get as wide a 
spectrum of opinion in the church as I can and 
then publish in the paper representative points 
of view, if you do not wish your responses pub- 
lished or if you wish them published anony- 
mously, please indicate that. This same courtesy 



will be extended to any anecdote you do not 
want published or wish to submit anonymoush. 
Write your responses, or dictate them on 
cassette tape. 

J^MES H. Lehman 
450 Hoxie Avenue 
Elgin. 111. 60120 


From the viewpoint ol one who is not without 
bias. "Brethren patriots again" (November). 
smacks of acculturated Christianity. 

"For two hundred years we should have been 
vigorously de\eloping the concepts, techniques, 
and trust in nonviolence as an active political 
force method for human relationships in govern- 
ment .... It is purely a matter of sur\ ival . . . 
Nonviolence is the one solution to the \iolence 
of our time." 

Putting our trust in nonviolence is a far cry 
from trusting the nonviolent One. Jesus ne\er 
promised that nonviolence would "work." He 
says. "'A servant is not greater than his master.' 
As they persecuted me. they will persecute you; 
they will follow your teaching as little as they 
have followed mine" (John 15:20. NEB). 

As for survival, if that is the supreme good, 
Jesus was a fool. None of us is going to survive 
anyway. The human record for survival is only 
969 years. Jesus did not reach forty. 

Again from the article: "Let us join in a 
worldwide revolution for human rights and 
human dignity." Jesus renounced his human 
rights and dignity. He expects us to do the same. 
"Is the servant above his Master?" 

We have bought the political fallacy that Jac- 
ques Ellul warns us against. The whole Bible 
from beginning to end condemns man's peren- 
nial attempt to build a "good" world for which 
man can take the credit. The New Jeruslem is 
God's work, not ours. 

We pattern our religion after our politics. 
Royalty is almost a thing of the past. The few 
remaining monarchs have practically no power 
and authority. 

In the church we still talk about the 
"kingdom" of God and the "lordship" of Christ, 
but this is little more than lip service. We want it 
clearly understood that "We the people" run the 
show. Jesus should feel immensely grateful that 
we make him an honorary member of our 
religious club. A non-voting member, of course! 

"Not every one who says to me. "Lord. Lord' 

Your brother in Christ (but a Bicentennial 
dropout) . . . 


Gettysburg, Ohio 


Thank you for the work you did in presenting 
"Dawn People" in the October 1975 Messenger. 
I was impressed with the layout and what you 
did with the saga. 

There are a couple of typographical errors 
that 1 have never been able to catch up with in 
the reprinting of "Dawn People." They are the 

phrase "image of God" instead of "image God" 
in line 14 of the first column and what should be 
"movement" instead of "move (east)" in column 
3 line 23. These same mistakes have found their 
way into the World Council of Churches 
preparatory material for the Nairobi .Assembh 
as well as other places, so join the club! 

Thanks again for your interest and witness. 
This October issue of Messenger is an excellent 
resource on evangelism, and 1 will be using it 
with students in courses here. 

Gabriel Fackre 
Newton Centre, Mass. 


Regarding Jim Lehman's excellent story about 
"Howard Pyle with God's Peculiar People" 
(December). I wonder if the name of John Bauer 
Pfantz is spelled correctly. 1 ha\e not checked it 
out. but I suspect it should be Pfautz. not 
Pfantz. The name is found as Pfantz in Henry C. 
Pit/' biography of Pyle and is probably original- 
ly an editor's misreading of Pyle's handwriting. 
Donald F. Dirnbalgh 
Lombard. 111. 


I would like to express my thanks and ap- 
preciation for the beautiful gift of the November 
Messenger. It was especially thrilling to find 
Sister Corita's work on the cover as well as other 
very fine graphics and photography inside to 
compliment the timely messages about the 
church at work and worship. 

Messenger is pro\ing that not only words, 
but other forms of the creative arts are mean- 
ingful and relevant communicators for those 
who serve God. 

Joyce Miller 
Association for the Arts 
Church of the Brethren 
Franklin Gro\e. III. 


I feel 1 cannot contain m\ feelings any longer 
about the trend toward decadent "art." The 
No\ ember 1975 Messenger cover is about 
kindergarten level. I am not even sure of that. I 
told my wife, "Now there's hope for anybody ." 

If you can do it. do it well. If not, leave it 
alone or learn. The prime blow is that you 
would waste all that money to print it in color! 

James Q. Biffenmver 
York Center. 111. 


I am \ery disappointed with your stand on 
gun control. We don't need ^iiii control; we need 
crime control. 

I'm from a rural area. I know we are out- 
numbered and outfinanced but if you jam this 
down our throats now, what are you going to 
give your children when they ask for something 
to jam down theirs? 

Communism cannot feed this world. 

E. M. Heggensialler 

Loeanton. Pa. 

Volume 125. No. I! Only 75 years behind 
the country itself. Messenger will 
acknowledge its one and a quarter cen- 
turies of life this year— as well as nod to 
the US Bicentennial — with a year-long 
series of memory evoking articles. Lead- 
ing off is the story of Mattie Dolby, the 
first Brethren woman installed in the 
ministry. Appropriately, her story is told 
by a churchwoman of today. Mildred 
Hess Grimley of Brookville. Ohio, for- 
merly a Brethren missionary in Nigeria. 
Another by-line, which pops up three 
times in this 
issue, is that of 
Terrie Miller. 
Terrie. a Mora- 
vian College 
(Pa.) graduate 
with a journal- 
ism degree, was 
a happy addition 
to our staff this 
past fall. A 
BVSer. she fills 
the position of 

TtTru- Milkr 

Communications intern as her project. 
No novice. Terrie comes to us with ex- 
perience as a staff writer on the Easton. 
Pa.. Express and the Lancaster. Pa.. 
Intelligencer Journal. 

Other writers for this issue include 
Lucile Brandt, of La Verne. Calif., whose 
late husband. Harry. was once 
Messenger's managing editor. Evelyn M. 
Frant/. is a Harrisburg. Pa., free-lancer. 
Kenneth 1-. Gibble is pastor of the Ridge- 
way Community congregation. Harris- 
burg. Pa. Norman R. De Puy is executive 
minister of the First Baptist Church in 
Dearborn. Mich. Anthony R. Epp, a uni- 
versity professor in Lincoln, Neb., is a 
member of the .Antelope Park congrega- 
tion there. Evamae Crist is a member ol 
First Church, ^ ork. Pa. Louise Denham 
Bowman is administrative assistant in the 
Washington Office of the Church of the 
Brethren. Nicholas von Hoffman is a 
Washington Post staff writer. 

Warren M. Eshbach is chaplain of the 
Cross Keys Home, New Oxford. Pa. Paul 
W. Kinsel is pastor of the University Park 
congregation, H\atts\ille, Md. ,Stewart 
Hoover directs the media education 
program for the General Services Com- 
mission. Wilbur E. Brumbaugh is editor 
for heritage educational resources lor 
Parish Ministries Commission. Here 1 
Stand statements were written b\ 
Lichty, Boise. Ida., and a group of former 
Navajo workers, -Till-: EniroRS 

January 1976 me.ssen(;er 1 

Russell & Alice Lantz: Lifetime of meeting needs 

Meeting the challenge of Matthew 25 
has patterned the life-style of Russell 
and Alice Lantz. who marked their 
60th wedding anniversary in Novem- 

Many women quilt, and many con- 
gregations have aid societies, but not 
many have separate buildings for fin- 
ished work and for work in progress. 
The two buildings are located 
among beautiful flower beds on the 
Lant? lawn near the Florence, Mich, 
church — in the Northern Indiana dis- 

"People leave boxes of clothing on 
the porch. We get a lot of clothing 
that is cut out or partly sewed, then 
abandoned. One of our women is 
very good at finishing them up." 
Alice e.xplained as she made bread in 
preparation for the aid meeting at her 
home. "They meet here because they 
know I have the quilting frames up 
and a quilt in for the church sale. We 
always give the same pattern to all 
the newlyweds." 

The results of their labors are also 
trucked by Russell to Appalachia or 
the Nappanee Church World Service 
Center. "When I can't sleep, 1 get up 
and quilt. I have to keep my hands 
busy and maybe it'll keep someone 
warm," Alice explained, matching the 
pink in a baby quilt. 

In addition to their own four sons 
and one daughter, they have pro- 
vided room and hospitality at various 
times for three wards of the court, 
two daughters-in-law during World 
War II, a widower and his two sons, 
even for transients, such as the man 
who stopped to escape a rain storm 
but couldn't accept their offered food 
because he was on a pedestrian 
energy measurement project. Know- 
ing that he was hungry, saying 
farewell to him was a sobering ex- 
perience for the Lantzes, who had 
prepared many meals for church 
volunteers during planting and har- 
vesting of their Lord's Acre fields. 

Still active in his barbering trade, 
Russell maintains a regular circuit of 
barbering for his shut-in customers, 
an unusual and appreciated service. 

"I was hungry . . . naked ... a 
stranger." Russell and Alice Lantz 
have spent a lifetime meeting those 
needs at their own door. — Evelyn 
M. Frantz 


Dorris Blough: Adven 

Something must have gone right 
when an adventure book written for 
and enjoyed by young readers is als 
avidly read by adults. 

With the publishing of The Brass 
Ring. Dorris Blough has given 
Brethren, as part of a larger 
audience, a book with universal 
appeal. Concentrating on a young 
West African boy in search of 
manhood, Dorris conveys the 
message that all people confront 
similar problems though we may be 
thousands of miles apart. 

Having spent six years in Nigeria 
during the late 50s and early 60s, 
Dorris was able to epitomize in her 
book the environment that she and 
her husband. Dr. Marvin Blough. 
lived in while doing mission work ii 
Garkida. Nigeria. 

Dorris points out that the ex- 
periences and impressions that she 
gathered and ultimately used as the 
basis for her book are fictionalized i 
make the story more readable. Her 
familiarity with the bush country ol 
Africa allowed her to embellish her 
memories into a setting of high | 
adventure. \ 

Commenting on the bush settini; 
much of the book, Dorris explains.! 
"We traveled numerous times 
through the bush and I often thoug 
how dreadful it would be to be stui 
there!" The dangerous snakes and 
robbers who pose problems for the 
book's main character were also 
familiar, if not entirely welcome, 
members of the environment when 
Dorris was in Nigeria. 

2 MESSENGER January 1976 


Dorris did not leave excitement 
nd adventure behind when she and 
er husband left Nigeria in 1964 for 
iampa. Idaho, where they now li\e. 
rading the African bush for the 
imiliar plains of the Midwest 
imulated her desire to write. Now 
le author of se\en books, all in 
arious stages of refinement, she has 
Iso been able to become in\ol\ed 
ith other interests. 
Currentl\ she is working 30 hours 
week as the volunteer director for 
)peration Squirrel, a recvcling center 
jr glass, tin cans, newspaper, and 

The culture and folklore of Africa 
ave a special interest for Dorris. She 
as recently completed a sequel to 
he Brass Ring, entitled Tied to a 
eopard. a story based on a tradition 
1 some parts of Africa that every 
opard is tied to a human and has 
uman characteristics. A bov must 
nd his leopard to make discoveries 
bout himself. 

Dorris seems to have had little 
ouble discovering herself, even 
ithout a leopard's help! Having led 
mobile life as a growing girl in 
orth Carolina and Iowa, a college 
udent at McPherson College, a 
jacher at various places in Kansas, 
id a Nigerian missionary, she is 
nallv at home with her pen and 
jper. letting us see herself through 
r books. — Terrie Miller 

Bonnie KJine: Caterpillar to butterfly 

New faces appear at the General Of- 
fices in Elgin everyday, members of 
the Brotherhood just passing through 
who want to satisfy their curiosity 
about the Brethren seat of publica- 
tion and decision-making. But there 
is one new face that has come to stay, 
at least for a year. Bonnie Kline. 
Dundalk. Md.. is a BVSer working 
as the assistant for vouth ministries. 

As an active member of the Dun- 
dalk Church of the Brethren and a 
social work major from Elizabeth- 
town College, she arrived in Elgin 
last Mav with excellent background 
for helping co-ordinate the Study- 
Action Conference for Brethren 
Youth in McPherson. Kan.. July 23- 
26. Part of her assignment is also 
attending district vouth events in a 
leadership capacitv. 

Bonnie describes her decision to 
come to Elgin as a difficult one. 
When the invitation arrived she was 
readv to continue school. "But." she 
says. "1 knew 1 could postpone 
school and go next year. This was an 
opportunity I was sure wouldn't 
come my way again." 

She points out that right now she 
is deciding between social work as a 
career or some form of church 
ministry. "I'm hoping my exposure at 
Elgin will help me decide." she savs. 

Bonnie's hopes for her experience 
in Elgin are both personal and 
professional. As she sees it, one pur- 
pose of the youth conference is to en- 
courage youth to take leadership 
positions in the church. She also 
hopes to help bring about an in- 

creased awareness of Annual Con- 
ference as well as foster knowledge 
and understanding of the Brethren 
heritage among youth. 

The soft-spoken 21-vear-old also 
has hopes for personal growth while 
on project. "Sometimes I have trou- 
ble asserting myself," she explains, 
"but all this year I will have to, or I 
won't be effective." 

What about other goals for the 
vear'.' Bonnie chuckles as she reveals 
her desire to learn to play the guitar 
and to lose ten pounds! In a more 
serious vein she says, "I want to 
know that I did it after it's all over, 
that 1 helped make the conference 
happen. 1 also want to get involved 
with the Highland Avenue church 
and find some new fellowship." 

Bonnie attributes her involvement 
with the church to the fellowship she 
finds there. "That's where I get the 
most support, and that's where I've 
found some of my deepest 
relationships with other people." 

With such a positive feeling for the 
church, it was a natural step for Bon- 
nie to take on her youth conference 
assignment. In that capacity she will 
help direct the conference as the par- 
ticipants study the Brethren — past, 
present, and future. 

The theme for the mini conference 
will be "Emerging Brethren — From 
Caterpillars to Butterfiies." By the 
time the conference convenes, it is 
obvious that there will be at least one 
butterfly in residence — Bonnie. 
— Terrie Miller 

January 1976 messenger 3 

Three Nigeria hospitals 
to be state-run in 1976 

The Norlhcaslern State go\ernmcnt ol 
Nigeria has agreed to gi\e linancial sup- 
port, as of October I. 1975. to the Breth- 
ren-operated hospitals in the l.ardin Gabas 
area atid to assume proprietiirship b\ Oc- 
tober I. 1976. 

The mo\e stems troni pursuit ol merall 
Laliya and mission goals and from 
economic circumstances in Nigeria. The 
e\entual turnover of the Lassa and Gar- 
kida general hospitals and the .Adamawa 
Pro\incial Leprosarium has been an item 
of mission policy for se\eral years, and 
definite steps in that direction ha\e been 
taken since the inception of the Lafi>a 
program (see "Nigerianization moving 
forward in Laliya program." Mhsshngi r. 
.August 1974. page 4). 

January a year ago a Nigerian federal 
commission - the '"t'doji" Commission - 
ga\e an economic study report that led to 
the equi\a!ent of 100 percent increases in 
wages retroacti\e to .April I. 1974. for fed- 
eral employees, and workers in the private 
sector as well. Faced with the long-term 

C.S. Lewis classic 
to be filmed for tv 

.A series ol anmiated telcMsion programs 
based on the C. S. Lewis children's classic. 
Chronicles oj Sarnia. is being produced b\ 
the Episcopal Radio-TV Foundation. Lhc 
project has been aided by a SIOO.OOO I ilK 
Endowment grant. 

Lewis, an .Anglican la\man. taught at 
O.xford and Cambridge and was known in 
scholarly circles lor his works on 16th cen- 
tury English literature But he became 
more widely known for his works of Chris- 
tian apologetics, particularly The Scren- 
lape Letters and Mere Chrtsiianilv 

Still a third category of writing in which 
he engaged was allegorical fiction carr\ing 
a Christian message. Some of these works 
were written particularly for children, and 
Chronicles of Sarnia was in this category. 
It IS in some ways comparable to Alite in 
H Onderlancl. 

The Foundation plans to produce seven 
one-hour programs at an estimated cost ol 
S.^50.00() per program. Negotiations are 
underway lor cooperation with the 
Children's Television Workshop in the 
production of the programs and with com- 
mercial networks for possible placement. 

La/ini ionslniclion continues at Garkida Hospital, due for turnover to state in I97f. 

budgetarv effects o\ that increase tor the 
200 Nigeria medical workers employed by 
the mission, the (jeneral Board last 
Februarv authorised World Ministries 
Commission's Africa representative. Roger 
Ingold. to negotiate the transfer of pro- 
prietorship for the medical institutions. 

Negotiations carried on throughout most 
of 1975 by Ingold and b> ,1. Roger 
Schrock. coordinat<ir of medical services 
for the mission, resulted in the satisfactory 
aureement with the Northeastern State 

go\ernment in Maiduguri. 

E.xpatriate personnel of the hospitals an 
in\ited by the prospective proprietor to 
continue in service, and the Brethren are 
requested to continue recruiting new 
medical staff. Meanwhile the overall Lafiy; 
program proceeds in full swing, with con- 
tinued Brethren Lafiya giving, prospective 
new grants from West Germany (see 
MiisSENGER, November 1975, page 6). and 
recognition of Lafiya's merits b\ the Worlt 
Health Organization. 

Five take up new posts 
across Brotherhood 

AdministratiNC changes on Brethren cam- 
puses and new priorities in General Board 
program have recentK placed ti\e new 
faces before the Brotherhood. 

Four months after Dr. Leland B. New- 
comer's .lune resignation as president of La 
Verne College, that K5-year-old Brethren 
institution named alumnus (1940) Armen 
Sarafian as its new president. 

Sarafian, 55, received his doctorate from 
the University of Southern California, and 
since 1959 has been a key administrator at 
Pasadena City College, for the past ten 
vears serving as superintendent of a large 
district consisting of 71 separate educa- 
tional centers, 400 faculty, 17,000 full-time 
students, and .''(), 000 students in continuing 
education, and an annual budget of S26 

Dr. and Mrs. Sarafian have five 
children, the youngest of whom is a college 

Having elevated its dean, Warren F. 
(iroff. to the office of president, Bethanv 
fheological Seminarv has named as his 

successor Gravdon F. Snyder, professo 
biblical studies at the seminary since 19 

Raised in Huntington, W. Va., the 4. 
year-old Snyder is a Manchester Collej 
and Bethanv Seminarv graduate and 
received his Th. D. from Princeton 
Theological .Seminarv in 1961. Noted a 
speaker and writer. Dr. Snvder is curre 
president of the Brethren .lournal Asso 
tion. He has authored several books, tf 
most recent being Volume II of i'sin^ 
Biblical Sinndalions. co-authored with 
Dr. Robert W. Neff and Dr. Donald E 

Dr. .Snyder and his wile Lois live in 
Lombard, 111., with their three children 

Implementing 1975 Annual Conferer 
action. Sylvia Filer has been appointed 
two-year assignment as coordinator of 
program to lurther criminal justice reft 
Ms. Filer, who for the past 18 months 
served as a BVSer in the Washington ( 
lice, will be reportable to Washington 
representative Ralph E. Smeltzer. As u 
lield stall person she will work with dis 
representatives to initiate and develop 
creative ministries and constructive act 
and to mobilize for an intensive effort 
criminal justice reform in kev areas wl 

4 MfsSENOhR lanuarv l'>7ft 

Tax exemption status 
tightens for churches 

Organized religion is conironted not onl\ 
with a maze of tax laws in the USA. but 
also with increasing efforts by go\ernment 
at all levels to restrict tax privileges. 

These were dominant chords issuing out 
of the Consultation on Churches and Tax 
Law. an unprecedented gathering this 
past fall of 91 persons from across the 
spectrum of religious groups. Among the 
participants were Stewart B. Kauffman. S. 
Loren Bowman, and Robert Greiner of the 
Church of the Brethren staff. 

"I was particularly impressed with the 
strong feeling that the church should not 
water down its message to conform to 
definitions in tax laws." observed Stewart 
Kauffman, special gifts consultant on the 
Stewardship Enlistment Team. "There was 
determination to find ways to support one 
another in the free exercise of faith." 

Convened at Williams Ba>. Wis., the 
consultation was addressed by tax 
specialists, including two otficials ot the In- 
ternal Revenue Service. One ot them. 
Charles W. Rumph. maintained that the 

affairs of churches are subject to IRS ex- 
amination since they function as public 
trusts. Dean Kelley of the National Council 
of Churches took an opposing \ iew . declar- 
ing that the best thing government can do 
in fostering religion as it lulfiUs its role in 
society is to "leave it alone." 

One new law. effective at the beginning 
of 1976. imposes an income tax on profits 
from church-owned businesses or trades 
unrelated to religious purposes. That 
measure was not criticized, since there was 
considerable support for its passage in 1969 
and Congress ga\e churches a lengths tran- 
sition period. 

Other attempts by federal, state, and 
local governments to deny tax exemption 
to church-related agencies were considered 
in detail. The cases included a federal court 
ruling against evangelist Billv James 
Hargis' Christian Echoes National 
Ministry; litigations under way in New 
York against the American Bible Societv 
and the headquarters of the Episcopal 
Church; a suit in Madison, Wis., where a 
student center which also functions as a 
Inited Methodist congregation lost its ex- 
emption partlv on the grounds of allow- 
ing communitv and student groups to use 

Its building; and actions in Nashville to im- 
pose propertv tax on the Southern Baptist 
Sunday School Board, the United 
Methodist Publishing House, and other 
religious publishers. 

A kev issue in the Christian Echoes case 
IS a provision in the US Tax Code stating 
that exempt organizations, including 
churches, may devote "no substantial part" 
of its activities to influence legislation. 
Several tax lawyers argued that Christian 
Echoes was not a "church" and the ruling 
did not jeopardize churches. They held that 
where problems may arise is among agen- 
cies and programs established bv churches 
but not organically tied to what the law ex- 
empts as "churches, conventions, and 
associations of churches." 

Dean Kelley and colleagues in various 
denominations have urged the repeal of the 
"substantial part" clause as an impediment 
to the free exercise of religion. 

William P. Thompson, stated clerk of 
the United Presbyterian Church who 
chaired the consultation, stressed that the 
inquiry provided a basis through which 
churches can stav in touch on questions 
related to exemptions and interpretations 
bv the tax code administration. 

jortunitv. resources, and need seem 


Vis. Eller. 24. is from Pasadena, Calif., 

i a 197.1 graduate of La Verne College, 

h a degree in peace studies. 

■'arish Ministries, carrying out a 

ommendation of district executives and 

plementing the 1974 Annual Conference 

tement on the tarm issue, has appointed 

3 persons to part-time positions as 

leral staff for two-year terms. 

»Valter D. Bowman. Dayton. Ohio, will 

ve half-time as a consultant on outdoor 

ication and camping. He will continue 

associate executive secretarv of 

iValier D. Bowman 

Southern Ohio District. Ihe 52-vear-old 
Ohio native served pastorates in Illinois. 
Ohio, and Kansas before coming to 
Southern Ohio as district minister of camp- 
ing and Christian education in 1968. 

Joy Helstern Dull. Brookville. Ohio, 
carries a one-third time assignment as con- 
sultant on farm issues and rural life. The 
42-v ear-old farm operator's wife is active in 
the Brookville congregation and in the 
Southern Ohio church program. She 
served in 1974 as district moderator and 
was on the committee that formulated the 
1974 farm issue statement. 

Bowman and Dull will work together. 

directh reportable to Parish Ministries ex- 
ecutive Earle W. Pike Jr. The two-person 
position unifies under Priority J ("pro- 
grams to explore total life-style") major 
concerns of relationships to the environ- 
ment, the ownership attitudes toward 
natural resources resulting in poor 
stewardship of their use, the increased in- 
terest in a Christian response to the result- 
ing imbalance, and the need to sensitize 
people to their relationship to their en- 
vironment; and the exploring of oppor- 
tunities to use the outdoors as a natural 
arena for teaching the Christian faith and 
our human relationship to all creation. 

Aniieii Saralian 

Jov H. Dull 

(/luuloii F Siutlfr 


Januarv 1976 messenger 5 

Brethren aid Indochina 
through FRRI grants 

Through World Ministries grants totalling 
S22.700 and through staff in\olvement the 
Brethren participate in the work of FRRI 
(Fund of Reconstruction and Reconcilia- 
tion in Indochina), a World Council of 
Churches agencv which recenth was com- 
mended for its work b\ the go\ernments of 
Laos and North and South Vietnam. 

The S5 million goal set for the fund b\ 
the World Council of Churches' Central 
Committee has been fully subscribed dur- 
ing the last three years as well as a special 
5500.000 appeal. .At its October meeting 
the board of FRRI expressed the sincere 
hope that the churches would not abandon 
Indochina now that the fighting had 
ceased. It discussed future possibilities for 
expending approximately $2 million now 
in hand on reconstruction efforts in In- 
dochina. .As has been its policy in the past. 
the fund will respond to the priorities set 
by the people in the area. 

In addition to "writing checks." the 
Brethren have been directly in\ol\ed in 
FRRI through World Ministries staff par- 
ticipation in its councils. Last February 
Lamar Gibble. World Ministries' peace and 
international affairs consultant participated 
in the Ecumenical Consultation on In- 
dochina called by the board of FRRI to 
review its work in the area. 

Previous to meeting in Vientiane. Laos, 
the consultants split into groups and made 
assessment visits to the Indochinese coun- 
tries. Gibble headed the delegation to 
South Vietnam. Since the liberation of 
South Vietnam and the American exodus 
from Indochina, the FRRI portfolio has 
been passed to World Ministries' Asia 
representative. Shantilal P. Bhagat. 

Givmg an account of its stewardship the 
FRRI board reported that projects in 
Laos. North and South Vietnam have been 
fully funded. 

In North Vietnam, a twice-bombed 
hospital carried on in temporary structures 
with salvaged equipment being rebuilt and 
re-equipped. In the South, both Christian 
and Buddhist schools have been rebuilt. 
Medical students in Saigon have been 
engaged in public health ministries in the 
slums and among refugees. In areas 
formerly under authority of the Provisional 
Revolutionary Government, fields have 
been replanted using rototillers provided 
by the Fund. 

in Laos, agricultural and resettlement 

Lumar Gihhie (setonit jrom right) headed the t'RRI assessnwnl group in South iieinam 

plans in cooperation with both the Vien- 
tiane government and the Neo Haksat are 
underway. Through consultations, forums, 
team, and staff visits, the Fund has helped 
clear the atmosphere of wartime absolutes, 
and demonstrated the possibility of recon- 

According to FRRI director. Ernest L. 
Fogg. "The one real casuality of the Indo- 
china conflict that is going to have the 
most devastating effect for generations to 

come is credibility — credibility of nations 
as well as individuals." In spite of this, 
Fogg adds, the churches have come 
through with credibility. 

Announcing that the FRRI has voted tc 
seek an additional five million dollars to 
work with the people of Indochina, Fogg 
concludes. "If our credibility is maintained 
and if the churches take a lead in showing 
we do care, maybe the future does hold 
promises for the people in Indochina." 

Appeals urge India 
to restore rights 

An appeal to India's prime minister Indira 
Gandhi to release those detained for 
political dissent and to "restore the 
democratic rights of the people for political 
expression" was issued by Philip A. Potter, 
general secretary of the World Council of 

In a letter to the prime minister in Oc- 
tober, Dr. Potter appealed especially for 
the release of J. P. Narayan, a 73-year-old 
political opponent who is being held in 
solitary confinement despite failing health. 

In a similar approach, the Commission 
of the Churches on International Affairs 
wrote to the Indian churches belonging to 
the World Council of Churches and the 
National Christian Council, inviting their 
"\aluable insights on the new situation in 
India." The letter noted that one of the 
commission's functions was facilitating 
among churches the exchange of informa- 
tion about national situations. 

The four-page commission letter asks 
questions pertaining to the state of 
emergency declared by the government, the 
suspension of the democratic process, the 
abridgement of human rights, and the 

reported detention of some 20.000 political 

A key paragraph states: "Can it be 
argued that parliamentary and democratic 
processes have been found inconvenient by 
ruling groups in India, who are now con- 
solidating their position, making the ex- 
isting system in the country more 'ef- 
ficient'? This increased efficiency of the 
present system, one can argue, may pro- 
vide some immediate benefits especially to 
the middle classes, but is it not also likely 
to deflect attention from the basic task 
of bringing economic justice to the 

In his letter Dr. Potter was particularly 
critical of the powers assumed by the ex- 
ecutive under the amended Maintenance of 
Internal Security Act. No grounds need to 
be given for detaining any person and 
detainees lose all legal rights. This con- 
stitutes "a very serious abridgement of 
human rights," he said. 

While welcoming the economic reform 
which the present Indian regime is at- 
tempting to carry out. the World Council 
of Churches executive said the participa- 
tion of all the people in nation-building re- 
quires freedom to disseminate informa- 
tion, exchange ideas, and express opinions, 
including dissenting views. 

6 MESSENGER January 1976 

Galen R. Snell resigning 
McPherson presidency 

Dr. Galen R. Snell has resigned after a 
three-year presidency at McPherson 
College, effective September I. 

Giving reasons for his move. Snell 
pointed out that he had taken the post 
originally with two objectives— to achieve 
financial stability for the college and to es- 
tablish a value base on which the college 
could be continued. He feels that he has 
pursued those goals successfully during his 
term as president. 

Dr. Snell revealed that he had come to 

Galen Snell. in his term as McPherson's 
president, strengthened its financial 
slahililv and established a value base. 

McPherson "... as president against all 
the emotion within me for administrative 
tasks. I came because I thought 1 un- 
derstood the situation, had those qualities 
needed to establish confidence, and felt it a 
call of God. 

"1 have worked hard with all at the 
college to bring new life here. That life has 
come. I do not have the emotional desire to 
carry the college on through the ne.xt steps 
necessary for continued growth." 

Plans for his future are uncertain, Snell 
says. He is considering positions in clinical 
psychology and in teaching. "But what I've 
always wanted to do is farm," the 42-year- 
old La Verne. Calif., native smiles. "This 
holds a real temptation and possibility for 
me. I may just go in that direction." 


PACESETTERS . . . Eight years ago industrial arts educator and 
Brethren minister Edgar O. Slater , then 87, was VISTA'S old- 
est volunteer. Upon concluding his work on the Crow Indian 
Reservation he told Messenger, "I'nt footloose now, and plumb 
open to anything I can do that is useful." What followed 
were two more years in the pastorate and four years in inner 
city work. He died in McPherson, Kans., Oct. 14, age 95. 

Lloyd Negoescu , a coimnunication arts senior at Elizabeth- 
town College in Pennsylvania, has laid claim to a new world 
record in the stationary hand stand — 3 minutes, 8^5 seconds. 
The Guinness Book of Records' listing is 2 minutes, 27 sec- 
onds. Negoescu, whose aim now is 4 minutes, is a paraplegic. 

THE CHANGING SCENE . . . Russell W. Kiester , formerly of 
Haxtun, Colo., assumed pastoral leadership for the Lybrook 
Church Fellowship in New Mexico Dec. 1. . . . Jason and 
Blanche Lindower , Toledo, Ohio, are managing the Brethren 
Service Center, Nappanee, Ind. , as two year volunteers. 
Their work is part-time currently, full-time beginning next 
summer. . . . Bob Pugh , BVSer from Middle Point, Ohio, is in 
Israel training in the run-off irrigation program designed 
to make desert areas agriculturally productive. . . . Teach- 
ing in northern Manitoba, Canada, as Mennonite Central Com- 
mittee volunteers are Lynn and Richard Reha , members of the 
Peach Blossom Church of the Brethren, Easton, Md. . . . 
Richard Speicher , Church of the Brethren minister and former 
Youngstown, Ohio, University chaplain, is the new executive 
of the Mahoning Valley Association of Churches serving the 
Youngstown area. . . . Everett R. Fisher , 79, minister for 
over 50 years and former district executive in Michigan, and 
C. Ray Keim , 81, retired Manchester College history profess- 
or, both of Timbercrest Home in Indiana, died in October. 

COMING EVENTS . . . Sebring Church in Florida will conduct 
its 59th annual Mid-Winter Bible Conference Jan. 25 — Feb. 1, 
with Paul Groff , pastor of the Springfield church, Akron, 
Ohio, as guest speaker. . . . District coordinators in the 
Disaster Response Network will meet Feb. 9-11 at New Windsor, 
Md., for a training event organized by the World Ministries 
Commission. . . . The 12th Pennsylvania Retreat March 27-28 
at The Embers, Carlisle, Pa., will highlight "Communication 
With and For the Brethren." Stewart M. Hoover , Clyde E. 
Weaver , and Howard E_. Royer are guest speakers. 


Northern Ohio has erased the debt on 

Inspiration Hills, the district camp site acquired in 1966. 
Camp assets are estimated at $400,000. . . . Southern Ohio 
has closed its program at old Camp Sugar Grove and on Dec. 
7-8 conducted a districtwide telethon to raise $100,000 in 
a second campaign for its new camp. Woodland Altars. 


Mack Cemetery, an old burying 

ground surrounded by a rustic stone wall east of Waynesboro, 
Pa., has been the scene of restoration activity organized by 
the historical committee of the Waynesboro Church of the 
Brethren. Among persons buried in the plot is Johannes Mack , 
son of Church of the Brethren founder Alexander Mack . 

January 1976 messenger 7 



for celebration and commemoration; 

Reading Church of the Brethren, Homeworth (Ohio) celebrat- 
ed 150 years on Sept. 20 and Rock Run , Goshen (Ind.) observed 
125 years during October. . . . Centennials were observed at 
Maple Springs , Holsopple (Pa.) and Happy Corner (Ohio) July 
19-20. . . . Reedley (Calif.) marked 70 years on April 27 
and Phoenix , First (Ariz.) its 65th about the same time. 
. . . Two Virginia churches celebrated 50th anniversaries, 
Boone ' s Mill on July 20 and Bassett on Oct. 11-12. . . . 
Beaver Creek , Floyd (Va.) commemorated 75 years on Oct. 25- 
26. . . . 50th anniversary homecoming was held in the newly 
renovated church at Pleasant Valley , Lima (Ohio) Nov. 2. . . . 
East Dayton (Ohio) observed the 25th year in its present 
church building on Oct. 5 and Black Rock (Pa.) marked 10 
years at its site Oct. 10-12. 

NEW GROWTH . . . New church buildings were dedicated at 
iVetv" Hope (Ark.) and at Mason's Cove (Va.) on Oct. 5. . . . 
On Sept. 21 Fellowship , Martinsburg (W. Va.) dedicated its 
new facilities. . . . Copper Hill (Va.) held a dedication 
open house Oct. 6 at the new parsonage. . . . W. Eel River 
(Ind.) dedicated the remodeled church at a homecoming Oct. 
12 and Middle River (Va.) a new fellowship hall on Aug. 24. 


The Celebration group from 

University Park (Md.) has been granted fellowship status by 
Mid-Atlantic District. . . . Disorganization of the Ladoga 
congregation has been finalized by Middle Indiana District. 

ACCOMPLISHMENT ... That debt-free feeling — P cages Mill 
(Va.) celebrated Sept. 7 and First Church , Harrisburg (Pa.) 
on Nov. 2, the final payment on their church building debts. 
. . . A note burning ceremony was observed Aug. 3 at the 
Frederick church (Md.) and Pulaski (Va.) held mortgage burn- 
ing ceremonies in November for the church parsonage. 

FAITH VENTURES . . . Florida/Puerto Rico district has cre- 
ated a Venture Fund for new ministries. . . . Pastors of 
Penn State University students are asked to send their names 
to the campus minister at the University Baptist Church (a 
Brethren affiliate), 417 Hillcrest Ave., State College, PA. 
16801. . . . Glendora church (Calif.) is developing a church 
P^^l^ — a patch of nature for church and community use. Future 
plans include shuffleboard and basketball courts. . . . Den- 
^g-^ Brethren House will be of interest to persons consider- 
ing cooperative style living in the Denver area. Write to 
Prince of Peace Church of the Brethren, 2025 W. Mississippi 
Ave., Denver, CO. 80223. . . . Walnut Grove and Arbutus chur- 
ches, Johnstown (Pa.) published jointly a Lenten devotional 
booklet written by the members. . . . Harrisbura (Pa.) main- 
tains a student loan fund to aid members as does the Nappanee 
church (Ind.). . . . Pasadena (Calif.) church on June 8 gave 
parishioners $5 that they were to invest and return in six 
weeks. The $340 grew to $1808 amid spirited cooperation. . . . 
Pacific Southwest Conference collected warm clothing, blankets 
and food for distribution by Phoenix First church to Indians 
in Arizona and New Mexico this winter. 

8 MESSENGER January 1976 

The role of language 
as a tool of change 

In a September 6 edition of the 
H'a.sliinglon Star, religion news writer 
William F. Willoughby highlighted the 
current Brethren concern with sexist 
language in a column, "The Liberated 

In his commentary. Willoughby took 
issue with the concept of desexing 
language, maintaining. "Diehards like 
me are going to continue to look a 
woman who is in charge of a meeting 
straight into her beautiful eyes and call 
her chairman." 

Beth Glick-Rieman. new person 
awareness coordinator for the Church of 
the Brethren responded to Willoughby by 
letter, pointing out that language, as well 
as shaping our ideas and perceptions, can 
also change them. She cites sources who 
look upon language as one of the most 
powerful means for transforming the 

"Women." she maintains, "have been 
denied their full humanity for thousands of 
years in the name of religion and in all 
societal structures! And changing the 
language is just very likely to change that 

Willoughby continues, defending sexist 
language m the church on the basis that 
people think of God anthropomorphically; 
that is, perceiving God in terms of familiar 
human characteristics. 

Beth Glick-Rieman agrees with this in- 
terpretation but points out that a descrip- 
tion of God solely in terms of father is a 
tamiliari/'ing term for only one segment of 
the population. 

"lo call God, "Father,"" she says, ""is to 
continue to tell only half the story! And 
how are we to tell the whole story if not 
with language?" 

""1 don't have to wonder "whoever God 
is' I've been in touch with those who bear 
the image for a long time now," states the 
Glick-Rieman letter, '"And I believe that 
God is at work in all of those humans, 
male and female." 

For his part Willoughby maintains, ""The 
male-female designation, important, so the 
account says, when God created all 
creatures, may be a lot less important when 
we no longer are within the 'flesh and 
blood' limitations of this life." 

I he new field staff member responded to 
Willoughby's column in the capacity of 
person awareness coordinator, a position 

she was called to by the General Board to 
develop program that will help groups and 
individuals be more sensitive to the roles of 
men and women in terms of equality and 

In her position she is developing 
leadership materials, studving curriculum, 
coordinating role consciousness seminars 
and representing the Brethren in some 
ecumenical matters regarding women. 

Impact of Christianity 
hailed by Toynbee 

Arnold Toynbee, the tamed historian who 
died in October in England at age 86, saw 
religion as an important contributor to the 
human unity for which he longed. 

While he made no claims as a theologian 
or church historian, religion is a major 
theme in his survey of the human story. 
The story as he compiled it over a 40-year 
span is a 12-volume. 3.5 million word series 
called A Study of History. 

Dr. Toynbee was particularly interested 
in the influence of Christianity on Western 
culture and the world at large. In the 
Christian Century in a 1937 article he 

"In this really very brief period of less 
than 2,000 years Christianity has in fact 
produced greater spiritual effects in the 
world than have been produced in a 
comparable space of time by any other 
spiritual movement that we know of in 

He maintained that Christianity should 
help Western culture regain a sense of 
values that would transfer emphasis from 
the state to God. When people worship 
God rather than the state, he said, they do 
a better job of politics. 

Dr. Toynbee hailed the Christian 
ecumenical movement as an indication of 
the unity that can be achieved among all 
peoples. He remained an optimist on the 
future of the human enterprise: "I believe 
that the human race is going to choose life 
and good, not death and evil." 

The historian urged Western Christianity 
to "purge itself of self-centeredness in 
order to meet members of other religions 
as brothers and sisters. 

Across his career he was journalist, 
professor, editor, and lecturer. He con- 
sidered himself a "student of human af- 
fairs" rather than a specialist in any par- 
ticular field of historical research. 

His last book. Mankind and Mother 
Earth, is set for publication in 1976. 

Life-style approaches to global issues 
occupy Jan Martin and Shantilal Bhagat. 

Brethren see life-style 
tied to world issues 

Life-style is intimately tied in with world 
issues. No longer can Americans be in- 
sulated from the poverty that stalks the 
lives of millions. Under the leadership of 
Shantilal Bhagat and Janice Martin the 
global awareness aspect of the General 
Board's life-style priority ("Priority J") 
helps persons look at life-style questions 
within a global context. 

Bhagafs office prepares study materials 
for churches and districts and assists in 
planning and leading life-style emphases. 
In October Bhagat and Martin were 
resource persons for a Church Leaders' 
Conference held at Manchester College, 
which carried the theme "The church as 
prophetic community— renewed for love." 

March 7-9 the life-style office, in 
cooperation with J. Bentley Peters, Parish 
Ministries' consultant for the professional 
minister and congregational life, will spon- 
sor a conference for pastors at the Brethren 
Service Center, New Windsor, Md. 

The invitational conference, dealing with 
"life in a global community," is being con- 
ducted for pastors from the Pennsylvania 
districts. Mid-Atlantic District and 
Shenandoah District. Rick Gardner of 
Parish Ministries and Bill Moyer of the 
Philadelphia Life Center will help provide 
leadership. Input and workshop sessions 

will confront the Brethren pastors with 
global issues and life-style approaches to 

For more information on upcoming life- 
style events and involvement possibilities, 
write: Shantilal Bhagat, 1451 Dundee Ave., 
Elgin, 111. 60120. 

Educational planning 
enlists 12 partners 

Joint Educational Development (JED), a 
process of denominations working 
cooperatively on the educational tasks, 
recently got its twelfth partner when the 
Church of the Brethren joined the group. 

Through JED, member denominations 
in various groupings combine time and 
dollars to pursue common goals in shaping 
programs, methods, and resources. Among 
current projects are the creation of four 
new designs for ministry with children, the 
training of consultants to assist con- 
gregations, regional training events for 
educational leaders in black churches, the 
publication of JED Share, a quarterly 
paper for teachers and leaders, resource 
packets for junior highs, and a packet on 
day care programs. 

The partnership also has under way 
Christian Education: Shared Approaches, 
which will offer four new curriculum 
systems to congregations, and three plan- 
ning guides, one a rewrite by Shirley J. 
Heckman, educational consultant, of the 
Church of the Brethren Educational Guide. 

Through Shirley Heckman and others, 
the Church of the Brethren has had some 
involvement in JED projects since the 
coalition was formed in 1970. The decision 
in October by the Parish Ministries Com- 
mission officially to align with the group is 
e.xpected to widen participation in the 

Brethren already related to aspects of the 
JED program include Theresa Eshbach, 
Thomasville, Pa., Galen A. Heckman, 
Richmond, Va., Robert R. Jones, 
Roanoke, Va., and Ronald D. Spire, White 
Pine, Tenn. 

The other I I denominational partners in 
JED are the Christian Church (Disciples of 
Christ), Cumberland Presbyterian Church, 
Episcopal Church, Evangelical Covenant 
Church, Moravian Church in America, 
Presbyterian Church in Canada. 
Presbyterian Church in the US, Reformed 
Church in America, United Church of 
Canada, United Church of Christ, and 
United Presbyterian Church in the USA. 

January 1976 messenger 9 

p(S©Dg]D \r(Bp(n)\rt 

Now and then where other institutions fear or 
fail to trod, the church moves forth to gather 
facts and to weigh moral and ethical con- 
siderations. Such is the case with the long-range 
effects of using nuclear power as an alternate 
source of energy. 

Following a yearlong study a church-commis- 
sioned panel of scientists recently issued a state- 
ment of concern centering on the dangers of 
plutonium. an artificial by-product of nuclear 
power plants maintained by uranium. The panel 
described the use of plutonium as a nuclear fuel 
as "morally indefensible and technically objec- 
tionable. " It added that "unprecedented and 
irremediable disaster" may result unless public 
policy on plutonium is reversed. 

The position of the panel runs counter to that 
of significant public institutions and figures, in- 
cluding, in the words of the report itself, "the 
Congress, the .Atomic Energy Commission, 
several Presidents, and the electric utilities and 
their principal suppliers." By extending the 
debate to the public forum, the panel and its 
sponsor, the National Council of Churches, 
hope to engage in the decision-making process 
far more than those who stand to gain financial- 
ly from a plutonium economy. 

Apart from those related to the special panel 
study, others have raised serious questions about 
the risks of the widespread development of 
nuclear power. Futurist .-ilvin Toffler decries 
"the reckless crash program aimed at proliferat- 
ing fast-breeder nuclear reactors as a fi.x for the 
energy shortage. " contending that such a move 
"raises the likelihood of a disaster so hideous 
thai it could set back further technological 
development and economic stability by a genera- 
tion." An ardent advocate of nuclear develop- 
ment, Louis Puiseux. acknowledges that because 
plutonium is a chemical poison which takes 
25.000 years to shed its noxious radioactivity, it 
undoubtedly is the most polluting and most 
dangerous substance ever invented by human- 
kind. On the other hand. Sir John Hill, who 
chairs the inited Kingdom .Atomic Energy 
Authority, cites nuclear power as "the only prac- 
tical way in which we can satisfy the energy 
needs of the world in this century. " 

The report before the Saiional Council of 
Churches has had a "first reading, " and is to be 
discussed further by members of the Governing 
Board before action in March. 

The panel drafting the report was co-chaired 
by anthropologist Margaret Mead, an Episcopal 
churchwoman. and Rene Dubos. professor 
emeritus of The Rockefeller University. The 
statement in its initial presentation this fall bore 
the signatures of 16 Sobel Prize winners, 
among them Paul J. Flory. Manchester College 
alumnus and Stanford University teacher and re- 

The findings are in two parts: a complex 
scientific paper and a policy statement. The 
latter. "The Proposed Policy Statement on 
Plutonium Economy" follows here in its 
entirety. — Ed. 

Plutonium economjl 

In this thirtieth year of the Atomic Age, 
humanity has access to vast resources of 
nuclear energy which are capable of both un- 
told good and incalculable evil. It is clearly 
imperative for the Church to reaffirm its 
confession of God as the Lord of all creation 
and to proclaim to all people that we are 
responsible for all the ways in which we use, 
abuse, or neglect to use the sources of energy 
God has made available to us. 

Over the past three decades, initial op- 
timism over the use of nuclear power as a 
prime energy source has been tempered by 
growing concern about the dangers inherent 
in it. We have come to the realization that 
responsible stewardship of this planet is now 
confronted by new and fateful perils of 
human making, perils which endanger not 
only the physical safety and socio ' political 
structures of our present society, but also 
pose potentially fateful dangers for future 

Large amounts of the man-made element 
plutonium are unavoidably produced in 
nuclear power plants fueled by uranium. 
Plutonium is, and remains for hundreds and 
thousands of years, dangerous to life even in 
amounts so small as to be undetectable. It 
must therefore be infallibly and perpetually 
isolated from the biosphere. Plutonium, 
once separated from other reactor by- 
products, can also be readily made into 
crude but effective atomic weapons of mass 
destruction, and must therefore be infallibly 
and perpetually safeguarded from theft. 

At present, plutonium is accumulating as 
a by-product of the generation of nuclear 
power, but it is now proposed to use 
plutonium as one of the most important fuels 
of the United Statesand other countries. Un- 
der this proposal, plutonium would first be 
used to supplement fissionable uranium in 
existing reactors and would later be 
generated and recycled in larger quantities 
by fast-breeder reactors specially designed 
for this purpose. The use of plutonium as a 
nuclear fuel would permit a vast expansion 
in our reliance on nuclear fission power, for 
low-cost uranium supplies are limited. 

Plans for the next few decades include 
hundreds of fast-breeder reactors, scores of 
special fuel plants, and hundreds of 
shipments of plutonium each day 

throughout the United States, and similarh 
in many other countries. Twenty years fron- 
now, hundreds of tons of plutonium would 
be produced annually in the United States, 
and production would be rising rapidly. Bui 
the amount needed to make a nuclear bomb 
will remain less than 20 pounds, and the 
amount needed to induce lung cancer will re 
main a few hundred-millionths of an ounce. 

We believe that the proposed "plutonium; 
economy" is morally indefensible and tech-; 
nically objectionable. At many stages in thel 
nuclear fuel cycle — including reactor opera! 
tion, fuel transport, reprocessing, fabrica- | 
tion and waste management — opportunity | 
exists for catastrophic releases of plutoniun] 
and other radioactive materials through ac-] 
cident or malice. There is no validated scieni 
tific basis for calculating the likelihood or j 
the maximum long-term effects of such | 
releases, nor for guaranteeing that risks wil!^ 
not exceed a particular level. All of the presi 
ent or planned precautions intended to pre-, 
vent releases are imperfect and, for fun- 
damental reasons, are likely to remain so. i 
We fear that the cumulative effect of these i 
imperfections may well be unprecedented 
and irremediable disaster. 

In a plutonium economy, moreover, 
nuclear theft and terrorism, weapons 
proliferation to both national and sub- 
national groups, and the development of a 
plutonium black market seem inevitable. 
None of these problems will respect nations 
boundaries, and the difficulties of inter- 
national cooperation will complicate effort 
to contain them. 

In an effort to suppress nuclear violence 
and coercion, to limit the spread of illicit 
nuclear weapons, and to encourage the need 
ed perpetual social stability, the United 
States and other countries may have to 
undertake massive social engineering and t' 
abrogate traditional civil liberties. The 
drastic nature of the nuclear threat is apt to 
elicit a drastic police response. Even these 
measures, however repressive, might in the 
end prove ineffective. 

There is additionally the fundamental 
ethical question of our right to leave to 
countless future generations a permanent 
heritage of radioactive waste products. In 
producing vast quantities of materials so 

10 MESSENGER January 1976 

Jntold good; incalculable evil 

:adly that they will require perpetual 
gilance and guardship. nuclear power will 
ject into the future an element of risk com- 
irable to that of our vast store of nuclear 

These profound biological and social 
izards, many without present technical 
lutions. or easily foreseeable solution, 
3uld be incurred in pursuit of small and 
)ssibly ephemeral economic advantages, 
ecisions balancing the risks of the 
utonium economy with its benefits are now 
unded on self-serving economic and 
:hnical assessments lacking in analytic 
lality. They are being hastily made without 
e full and informed public discussion that 
cisions of such unique importance require. 
Alternatives e.xist, both to our e.x- 
ivagant waste of energy and to our use 
nuclear power in general and the pluto- 
um economy in particular. These alterna- 
'es including energy conservation, solar 
lergy, advanced fossil fuel and organic con- 
rsion techniques, geothermal energy, and 
entually perhaps fusion energy, are so- 
illy and environmentally preferable to fis- 
3n power. But they are also unlikely to 
ay their proper role if nuclear power, 
id especially the fast breeder reactor, 
intinues to dominate our energy re- 

search and development efforts. 

In this thirtieth year of the Atomic Age, 
more than 50 nuclear power reactors are 
licensed to operate commercially in the 
United States. The Atomic Energy Commis- 
sion (AEC) in its last year projected about a 
thousand at the turn of the century and more 
thereafter. Other countries combined are ex- 
pected to build nearly twice as many as the 
United States. An enterprise originally con- 
ceived as a civilian spinoff from an essential- 
ly military technology has now produced a 
SlOO billion quasi-civilian industry that is a 
vigorous force in its own right, often co- 
operating with its federal regulators to shape 
new commercial imperatives. 

This anniversary also marks a crucial 
series of decisions which will determine 
whether the United States will embark on the 
second and most hazardous phase of the 
nuclear enterprise: the plutonium economy. 
The AEC's proposal that plutonium ex- 
tracted from used nuclear fuel be recycled 
into fresh fuel in commercial reactors is now 
pending before the AEC's successor agency, 
the Nuclear Regulatory Commission 
(NRC). The Energy Research and De- 
velopment Administration's multi-billion- 
dollar program to develop a commercial 
liquid-metal-cooled fast-breeder reactor 





(LMFBR), which is fueled with plutonium 
and is specially designed to produce as much 
new plutonium as possible, is also being re- 
viewed to decide whether it should remain 
the cornerstone of the future energy 
economy. In many other industrialized 
countries, decisions about fast-breeder reac- 
tors and the plutonium economy are rapidly 
proceeding, often without the benefit of even 
as much public discussion as so far has oc- 
curred in the United States. 

The unprecedented hazards of the 
plutonium economy demand an unprece- 
dented political response. These are hazards 
so grave that every citizen should have a 
voice in deciding whether this is the road to 
energy independence we — or anyone — 
should take. All who believe that technology 
should serve human values should join in op- 
posing the plutonium economy and in seek- 
ing to divert into safer and more constructive 
channels the vast resources being devoted to 
nuclear power. The responsibility for these 
decisions cannot be delegated to nuclear ex- 
perts, for the key issues are not technical or 
economic but social and ethical, and in a 
democracy such issues should be resolved 
only through the political process. 

We therefore believe that is is incumbent 
upon the churches and individual Christians: 

— to seek a moratorium on decisions to 
pursue plutonium reactors as a major energy 
source, pending further study of the 
theological, economic, socio/ political and 
technical issues involved. 

In addition to disseminate information 
about the dangers inherent in the plutonium 

— to study the theological, economic, 
socio/ political and technical issues before 
any irrevocable decisions are made to pursue 
plutonium reactors as a major energy source: 

— to exercise responsible citizenship by 
assisting legislators to make such decisions 
in the light of good stewardship and the real 
benefit of all humanity, now and in future 

— to provide the Action Education 
Office of the Division of Church and So- 
ciety of the National Council of Churches 
with response and information derived 
from study and political activity of the 
churches. D 

January 1976 messenger 11 


Read Joel 2:25 

The awareness of how transitory our life is. 
and the sadness w hich accompanies such an 
awareness, runs like a somber thread 
throughout our English poetr\. from the 
refrain of an Elizabethan lyric. "So e\er\ day 
we live, a day we die." to Tennyson's poig- 
nant "O Death in Life, the days that are no 
morel" Sir Walter Raleigh w rote: 

Even such is Time, w hich takes in trust 

Our \outh. our joys, and all we have. 

And pays us but with age and dust . . . 
This is not the end of the Raleigh poem, but 
it states \ i\ idly an idea which comes to the 
adolescent as well as to the old. which ac- 
companies every thinking person. The 
Hebrews, w ith no clear belief in immortal- 
ity, expressed the same sorrow : 

Thou carriest them awa\ as w ith a 

they are as a sleep; 

in the morning they are like grass w hich 
groweth up. 

In the morning it flourisheth. and 
groweth up; 

in the e\ening it is cut down, and 
withereth.lPs. 90;5-6KJV) 
How is one to live courageously and happily 
in the face of this certain loss of "our vouth. 
our joys, and all we have"? 

The prophet Joel, speaking for the Lord, 
says. "I will restore." The settmg for this re- 
assuring promise is given clearly in his book. 
.\ serious famine caused by a plague of 
locusts has left the land in desolation and the 
people in hunger and despair. Joel calls his 
people to repentance and to prayer to God. 
and then he announces this promise of the 
Lord. The rains will come again, once more 
the earth will yield corn and wine and oil. 
even the beasts will share in the rejoicing. 
and a happv people will bring Iheir gifts, as in 
the former times, to the altar of God. The 
apocalyptic vision of the last chapter of this 
book, vindictive at times in the light of Jesus' 
teachings, need not blind us to the insight 
which Joel gives of a God who is able and 

willing to restore. 

.As we ha\e just seen, this promise of 
restoration includes the earth. In Joel's time, 
it began with the little plot of land to which 
the e.xiles returned after the Babylonian cap- 
ti\it\. and this of course was necessars to 
pro\ ide food for their immediate needs. But 
Isaiah dreams of a world where not only are 
the physical necessities of men pro\ ided. but 
where animals as well as people live in har- 
mony, where in truth the \ery pastures and 
valleys can shout for jo\ and sing. Paul in 
Romans sees the universe in pain, groaning 
because of the sin of man and waiting for a 
redemption that can come only as man is re- 
deemed. E\en today we are onh' beginning 
to understand the unit\ that underlies crea- 
tion, to see that the redemption of man and 
of the earth belong together, to know that we 
hurt and destroy the earth that keeps us alive 
at our ow n peril. The\ are not w rong w ho 
lo\e the soil, who rejoice in all growing 
things, who are instinctively kind to animals. 
who follow the mystery of stars and fossils 
and the great deep. In the New Testament 
phrase "Love not the world." certainly "the 
world" does not mean the created universe 
w hich God once looked upon and pro- 
nounced good. That world ma> never be 
worshipped, but it ma\ be loved as the 
handiwork of God. and it shares in the prom- 
ise of restoration. 

But what of the restoration of man' It 
begins, of course, in a new relationship with 
God. and the new man of whom Paul speaks 
knows immediately a part of the joy of 
restoration. But in the parables of Jesus we 
surel> catch a glimpse of an e\entual 
redemption that gives back to man not only 
w hat he has grieved to lose, but also what he 
has only dimly known that he possessed. The 
man who used wisely the fi\e talents 
becomes "a ruler over many things." certain- 
l> an opportunity that called for abilities 
w hich he may never have used before, and . 
the existence of which he may scarcely have 
known. And the "joy of his lord" must ha\e 
been an adequate recompense for many an 

unrealized ambition, many a frustrated 
dream. Chaucer's lament is a common one; 
"The lyf so short, the craft so long to lerne." 
But restoration promises time for the learn- 
ing of the craft, eternal life for the using of , 
the w isdom that has been acquired. * 

Perhaps ne\er are we so aware of the 
ts rann> of time as w hen we must give up 
family and or friends. The most precious of 
our joys come to us through people. Parents, 
brothers and sisters, husband or wife, 
children — their li\es become so intertwined 
with ours that we have moments of thinking 
life intolerable without the lo\ed ones. 
Teachers who have inspired us. friends with 
whom we ha\e worked for years — these too 
seem to become a \eritable part of us. .And in 
the light of the New Testament, of course 
Joel's words assure us of just that. The love 
and the friendship are permanent, and the 
promise remains. "1 w ill restore." Some are 
so afraid of the pain of separation that they 
refuse, either deliberately or half un- 
consciously, to offer or to accept love. But ^ 
e\en in this life the communion of saints can 
include those w ho are not present w ith us in 
body. And the resurrection of Jesus assures 
us that Joel's words mean more than he 
could have realized. We await "the redemp- 
tion of our body." as Paul says. The restora- 
tion is greater than Joel could dream. e\en in 
his \ ision of the coming of the spirit upon 
God's people. 

But. someone may be saying, what about 
the word new that is so important in the New 
Testament? Obviously, what is restored is 
new in comparison w ith w hat it was before. 
We sometimes fail to notice how much of 
Jesus' work was restoration. He insisted that 
he had not come to destroy the law. He 
wanted his people to see and obey that law in 
its original purit\ and austerity, free from the 
traditions that had grown up about it. inter- 
preted by a greater than Moses. He did not 
propose a new organization of the family; he 
told his followers what the plan has been 
"from the beginning." Even his "new com- 
mandment" is rooted firmh in the "first of all 

t IS a good word br th^ n^uj q^ar an* 

12 MESSENGER January 1976 


the commandments." The new relationship 
that is ours in Christ Jesus is the one that 
God always intended between man and his 

However, we need to remember the set- 
ting for the words. "1 will restore." Joel saw 
the severe famine of his time as a punishment 
forthe sin of the people, and their repentance 
was the key to the restoration that he prom- 
ised from God. When the people renewed 
their love to God and once more pledged 
obedience, then God could give again all the 
blessings that were possible between a lov- 
ing God and his faithful servants. Similarly, 
as we today offer to him our abilities and 
talents, as we build our relationships with 
each other firmly on our love to God. and as 
we work in harmony with his laws, it is possi- 
ble for God to bless us. He can "establish the 
work of our hands" because it was first given 
to him. restore the good earth because we 
have used it with love and respect, preserve 
all the dear intimacy and understanding and 
helpfulness we have shared w ith others 
because always we have loved God first. 

But the teachings of Jesus are merciless 
here: he demands from us everything. Much 
is said these days about the willingness of 
God to "accept" every person. Understood 
correctly, this is profoundly and blessedly 
true. But the love of God which accepts every 
one is the burning fire which the saints know 
and write about, a fire that insists on de- 
stroying all sin and making out of the sinner 
a person who is "new" indeed. After sur- 
render comes restoration, and only then. 
Francis Thompson's poem "The Hound of 
Heaven" begins. "I fled Him. down the 
nights and down the days." Only after the 
one pursued no longer seeks to escape does 
the voice of the Divine Pursuer speak the 
word of restoration: 

All which thy child's mistake 

Fancies as lost, 1 have stored for thee at 
Rise, clasp My hand, and come! 

Today we approach the beginning of 
another year. Traditionally this is a time for 

reflection, because New Year's Day 
brings us face to face with the "Time" of 
which the poet speaks, which takes from 
us so much that we long to keep. Even 
young people are a bit afraid of the 
future. Older people, who find that the irides 
cent dreams of youth seem often as far away 
as the Garden of Eden itself, may resent the 
day or seek to ignore it. Many, if they spoke 
truth, might confess that even heaven does 
not always sound inviting enough to com- 
pensate for the physical weaknesses, the 
disappointments, the failures of this life. 
Harps and crowns seem less desirable 
than the best moments of life here on 
earth: the laughter of our children, the 
love we have known in our family, 
the joy of achievement in our 
work. And we may have watched 
time take these away. Perhaps 
our concept of heaven would 
be nearer truth if we clung to 
our word restore. Will not 
the new heaven and the 
new earth have 
everything beautiful and 
good that we have 
learned to appreciate here? 
Will not the great host of the 
redeemed include those 
whom we "have loved long 
since, and lost a while"? We 
will not be strangers in that 
new life: we will be at home. 
Restoration, which we have 
known imperfectly in our 
walk by faith, will be com- 

"1 will restore." It is a good 
word, spoken by the God / 

who created our world and j 
who created us. It is a good 
word for the new year, and for 
all the years ahead. U --^ 

Slalue ol Juel. m ihe courlvani of the church 
at Con^onhas tie Campo 




by Kenneth L. Gibble 


As Brethren,- w 


regain a sens 

a rite that ou 

willingly sufferer 

Xt was a hot summer morning in the year 
1950. The place was the lodge in what was 
then the still new facility for summer camp- 
ing established by our church in Berks 
County, Pennsylvania. It had been given 
the name. Camp Swatara. 

When the speaker first stood up, most of 
us nine- and ten-year-olds were hoping 
above all else that he would make it short. 
It was just too hot to sit inside, especially 
when the swimming pool waited for us just 
down the hill. Within minutes, however, 
any thoughts of going swimming vanished. 

The speaker that morning was Calvin 
Bright, a missionary to China who had 
been forced to leave that country when the 
communists had taken over. Calvin 
Bright's story of his arrest and imprison- 
ment made an indelible impression on my 
mind. And the greatest impression of all 
came from his description of how hungry 
and thirsty he became in prison, how he 
was given almost nothing to eat and very 
little to drink. 1 suppose it was the com- 
bination of the sultry day and our speaker's 
vivid description of his own thirst that did 
it. I felt my mouth and throat getting un- 
bearably dry until it seemed as though 1 
myself was in prison. And when our mis- 
sionary friend had ended his talk, 1 found 
myself in one of the longest lines for the 
water fountain I have ever seen. 

Water — it is indispensable for life. A 
person dying of thirst will give anything for 
a drink of water. When rain does not fall, 
the land dries up, animals and people 
starve. Water is a great blessing. 

But it's just as true that water is a great 
curse. When flood waters spread across 
valleys and towns, they give ample testi- 
mony to water's potential for destruction. 

The biblical writings note both the curse 
and the blessing of water. There are few 
more terrifying accounts in the Bible than 
that of the Great Flood, when, except for 
those in the Ark, all living things on the 
face of the earth perished. At some places 
in the Bible, water symbolizes the forces of 
chaos and destruction which constantly are 
at war with God himself. But at other 
places in Scripture, water is a symbol for 
life in the most profound sense. Jesus tells 
the woman who comes to Jacob's well: 
"Whoever drinks of the water that 1 shall 
give will never thirst; the water that I give 
will become a spring of water welling up to 
eternal life" (John 4:13-14). 

When we talk about water in connec- 
tion with our Christian faith, we think of 
baptism. And while it is true that baptism 
became the means of initiating believers 
into faith in Jesus Christ, the use of water 
for purification in the Hebrew religious 
tradition paved the way. Speaking for 
Jahweh, Ezekiel writes: "I will sprinkle 
clean water over you, and you shall be 
cleansed from all that defiles you" (Ezek. 
36:25 NEB). 

Water, as we well know, is a cleansing 
agent; so it was only natural that religious 
life included the symbol of water as that 
which washes the believer clean of imper- 
fections. So in the New Testament, the 
writer of Ephesians says, "Christ loved the 
church and gave himself up for it, to con- 
secrate it, cleansing it by water and 
word " (Eph. 5:25). 

One of the vivid impressions upon me as 
a boy when I witnessed the frequent bap- 
tisms in the Little Chiques Creek, which 
ran behind our house, was that of the flow- 
ing water carrying downstream and out of 

14 MESSENGER January 1976 

can do no better than to 
of the importance of baptism — 
forebears prized so much they 
persecution for the cause of Christ. 

sight the sins of the person being baptized. 
That is one bit of symbohsm we have lost 
in our modern, heated baptistries. 

But the cleansing aspect of baptism does 
not touch the deepest level of meaning of 
this sacred rite. Baptism involves two ma- 
jor steps: first, my act of obedience in 
answering the call of Christ to be his disci- 
ple; and second, God's gracious gift of new 
life to me. The first step I must take; the 
second God takes on my behalf. 

The step that I must take, the act of 
obedience, is a decision that ought to be 
the most important decision of my life. It is 
a response to the call of Jesus: "Follow 
Me." The early Brethren termed baptism 
an ordinance because they understood it to 
be primarily an obedient act. You see, 1 
can decide not to follow Jesus, and many 
people do just that. Maybe they are bap- 
tized sometime in their lives, either as an 
infant or as an older person, but they never 
take seriously what baptism means. True 
baptism means making a choice — a choice 
to let your allegiance to Christ and his way 
be the chief loyalty in your life; a choice to 
become a part of his church, to support it 
by your time and prayers and money; a 
choice to put your values and behavior in 
tune with what Jesus taught. 

And this is no light decision, no simple 
choice. It is a choice not to be made 
because it's the popular thing to do. When 
you choose to be baptized, you do so 
knowing that you are leaving your old self 
behind. In a very real sense, it is a choice to 
die — to die to your old selfish values and 
attitudes and actions. 

That is why full immersion into the 
water is such an appropriate symbol. In the 
words of the Apostle Paul, we are "buried 

with (Christ) in baptism" (Col. 2:12). And 
John Chrysostom, writing in the 4th Cen- 
tury after Christ, says, "(Baptism) 
represents death and interment . . . When 
we plunge our head beneath water, as in a 
sepulcher, the old man becomes completely 
immersed and buried." 

So it is that our part in baptism is 
obedience to Christ our Lord, who calls us 
to "lose our lives" for his sake. 

But that's only one side to baptism. The 
other side is something we can't do for 
ourselves; rather, it is something God does 
for us. And that something is to give us a 
new life. That's what Jesus was trying to 
explain to Nicodemus when that man came 
to talk religion with him. Jesus told him, 
"Unless one is born anew, he cannot see 
the kingdom of God." What Nicodemus 
wanted to know was how this being born 
all over again could happen, and that's the 
same question we have. 

And the answer is a mystery. It can't be 
explained in biological terms. It's a faith 
reality by which God tells us. "The old you 
is gone; now you are new and clean, you 
are a part of Christ himself. Your brothers 
and sisters are all those who have passed 
through the waters of baptism to a new 
life." Again to quote John Chrysostom: 
"(Baptism is also) life and resurrection. . . . 
When we leave the water the new man 
suddenly appears." 

Now note again that we can't give our- 
selves this new life. It has to come from 
God. We symbolize that by having a 
representative of the church perform the 
baptism. It's not something we do 
ourselves. Oh, we rather wish we could do 
it ourselves; we've been brought up in the 
tradition of American individualism, which 

teaches us to pull ourselves up by our own 
bootstraps. We can all remember our 
mothers bathing us when we were small 
and telling us, "When you are old enough, 
you can wash yourself." 

But when it comes to making ourselves 
clean in God's sight, when it comes to re- 
ceiving new lives in place of old lives, then 
individual effort just won't wash. Baptism, 
therefore, is one part obedience; but it is 
equally an act of God's grace. 

Now there are many forms of baptism. I 
have come increasingly to appreciate the 
form used in the Church of the Brethren. 
Granted, it's not as dignified as some other 
ways. It gets rather noisy and wet; and the 
person comes out of the water looking 
pretty disheveled, to say the least. I've 
sometimes thought that in our church we 
could make the whole thing a bit more dig- 
nified by having our organist play some 
soft music during our baptisms. 

But I've rejected that thought. We are 
talking about radical obedience, and dying 
to our old selves, and a new birth. Now 
death and birth are anything but nice, pret- 
ty, dignified happenings. They are at- 
tended by strong emotions, by noise, and 
by people looking and feeling just the op- 
posite of neat and orderly. They are 
momentous events. And baptism as a 
symbol should capture a great deal of 
all that. 

We need meaningful symbols in our 
day — events that speak to us of the deep 
truths of life. As Brethren, we can do no 
better than to regain a sense of the im- 
portance of baptism — a rite that our 
forbears prized so much they were will- 
ing to suffer persecution for the cause of 
Christ. D 

January 1976 messenger 15 

cyVIattie Dolb^, 

No sound gf 

LJi LJ-AJ. LLyKyL Growing up black in t 

Church of the Brethren at the tu 

offered no advantages, Mattie discovered. The doc| 

stood neither open nor ajar. But Mattie entered and in 19| 

the first woman the Brethren installed | 
What happened afterward, however, would have defeatj 


b;^ (JVLildred Hess Griwlej 

Iter the doctor's pronouncement the 
folks were heartbroken and desper- 
ate. Ida May had meningitis and the doctor 
said she could not live through the night. 
"Call Aunt Mattie," someone suggested. 
Aunt Mattie — with six children, endless 
piles of laundry, a steady stream of com- 
pany, a demanding parish — Aunt Mattie — 
who never had time to sit down and rest - 
yes. call .Aunt Mattie. 

And Aunt Mattie came. With famils and 
friends she knelt b\ the side of the child 
and prayed throughout the long night, 
begging the Lord for the life of the little 
one lying unconscious before them. "When 
Mattie prays, things happen." everyone 
said. As the first faint rays of the morning 
sun began to filter through the curtain, the 
child relaxed and fell into an untroubled, 
natural sleep. 

The family was greatly relieved at the 
recovery — but not surprised, for as Martha 
Cunningham Dolby's children used to say, 
"When mama prays for the rain to stop, it 

Mattie — the first woman installed as a 
minister in the Church of the Brethren - 
was a person of drive. .She could 

16 MESSENGER January 1976 

easily have been intolerant of people who 
failed to live up to their potential, or been 
"righteously" angry with people whose eyes 
were blinded by bigotry; but her deep inner 
strength tempered her actions, and she was 
known and loved for her gentleness and 

Even as a child Mattie had a consuming 
desire to experience the "life abundant" 
that Jesus talked about. She fixed her eyes 
upon college. Her father adamantly op- 
posed the idea. He made it quite clear that 
her brothers should have a college educa- 
tion, but a girl should finish high school, 
stay home, get married, and "wash and 
cook and have babies." Mattie had no ob- 
jection to washing and cooking and having 
babies but not yet. Her quick, inquisitive 
mind demanded that she first find fulfill- 
ment along the academic lines. That in- 
satiable desire to learn never left her. Even 
years later, with a large family and a daily 
schedule that baffled even the most in- 
dustrious, she was the library's best patron 
wherever she lived. 

Mattie had been raised in a Church of 
the Brethren home, her mother and father 
having been baptized at Cottage Grove and 

Howard, respectively. Mattie was baptize^ 
while in high school. It was quite natural 
then, that despite the displeasure of her 
father and the lack of funds, she enrolllec 
at Manchester College. 

She and her brother Joe were the first 
black students in the college. Prejudice wa 
alive and doing well! The first year was si 
intense that Mattie and Joe were forced t 
cook their own meals — off campus. But a 
the beginning of the second year, Otho 
Winger, also a student, spearheaded a 
group of students whose aim was to sur- 
round Mattie with love and congeniality. 
This was especially welcome during meals 
in the dining room when she ate at their 
table. Money was an ever pressing concer 
and she spent long hours working in the 
college kitchen and doing other odd jobs. 

In spite of the poverty and prejudice tht 
dogged her steps, Mattie consistently re- 
fused to wallow in self-pity or to grumble 
She insisted upon this even with her own 

"It had been an endless succession of | 
bread and gravy, supper after supper," 
Alta. one of Mattie's daughters, remem- 
bered. "We came to the table and I 

f the century 

F opportunity 


le ministry. 

lesser spirit. 

grumbled something about 'more bread 
and gravy.' Mama looked at me with her 
eyes flashing. Her voice was gentle, but un- 
compromisingly serious. 'If you don't like 
what the Lord has given us, then you can 
just take yourself into your bedroom and 
stay there till we're finished!' 1 knew I 
wasn't being given a choice, so I ran into 
my room. And there were no bedtime 
snacks either!" 

After college, Mattie was still not ready 
to "wash and cook and have babies," so 
she joined forces with Elder James May 
and his wife, Susan, from the Circleville 
congregation in Southern Ohio District, 
and went in 1903 to Palestine, Arkansas, 
where they carried on Brethren mission 
work, the First District of Arkansas having 
been formed in 1898. A rapid succession of 
;vents took place during the first year: 
Susan May passed away. Elder May bap- 
;ized twelve people, and then he returned 
lome, leaving Mattie alone of the trio from 
3hio. She continued the work, assisting 
Brethren missionaries D. C. Clark and J. 
H. Neher. 

Mattie went at her task with a will, but 
Jrogress was all uphill. Her letters from 

Arkansas speak of her concern for the con- 
dition of the Blacks she worked among: 

"The history of the Negro is the history 
of a downtrodden and neglected race. 
America boasts of her freedom and 
Christianity, but we, as American Negroes, 
have known little but to be abused and 

Mattie grieved that, for her people, life 
was nothing but "work, work, work, 
work." Parents had little time or 
knowledge to train their children; hence 
the patterns repeated themselves. Mattie 
longed to impart to the little black chil- 
dren the liberating forces of education: 

"Their educational advantages are so 


very meager. They are given but three to 
four months' school and this is divided 
between winter and summer. At the time 
they have school in winter the roads are so 
bad that a great many children cannot at- 
tend, and in midsummer it is so hot that 
they cannot study .... 

"Many of their teachers are incompetent 
and the districts are so large that one 
teacher cannot do justice to the pupils, 
there often being enough for two. This, 
however, just suits that class who claim 
that education unfits the Negro for 
usefulness. They are trying to make the 
school term even shorter than it is. It has 
long been proven that we can be somebody 

January 1976 messenger 17 

ton Dolby. They were 
married in 1907. New- 
ion was the son of Wiley 
and Margaret Dolby. 
Wiley was a Brethren 
convert from the Bap- 
tist church, baptized by 
London West. He be- 
came a Brethren min- 
ister. For four years 
Mattie and Newton 
lived in Mt. Morris, Illi- 
nois, where Newton 
served as engineer at the 
college and Mattie 
taught. Newton died in 
1926. Below: Mattie in 
her student days with 
her friend Nellie Rainey. 

if we only have an opportunity." 

Discouraged by the work cut out for her. 
Mattie. however, did not give up. She sur- 
mounted all obstacles and established her 
little school: "When 1 first started Sunda\ 
school work here 1 had but three boys. As 
my little school increased in numbers. I 
thought I had never seen children more ig- 
norant and uncultured than they were. 
They knew practically nothing about the 
Bible, neither how to act. But have they 
made any improvements? You ought to see 
them. I now have an enrollment of 22 
children, and as nice a little school as you 
have ever seen. They have proven to me. 
beyond a doubt, that all they need is in- 
struction. The very little children who 
never took any interest in Sunday school 
before and only attended when they felt 
like it. are now so eager that they can hard- 
ly wait from one Sunday till the ne.xt. 
When 1 see how earnest and enthusiastic 
they are and how much they seem to enjoy ' 
the work, it gi\es me more real enjoyment 
than anything I ever did before. 1 am made 
to thank God for leading me into this 
work, and for the way He is blessing us 

Enthused as she was for educating the 
children, Mattie did not neglect their 
parents or the church. She searched for 
funds to build a decent building for the 
Arkansas flock, the present building being 
"... just weatherboarded (not ceiled), and 
has a loose, rough-board floor, in which 
the cracks are so large that the little 
children have to be very careful to avoid 
getting their feet in them." 

Mattie's charges were unbelie\ably poor: 
"They are living on bread and molasses 
and will be glad to get plenty of that during 
the winter." She knew the wealth and 
abundance of the Brethren in prosperous 
Southern Ohio and wrote home: 

"We appeal to you who are comfortably 
situated in good homes and whose tables 
are spread with an abundance of good 
things, we appeal to you, dear brethren and 
sisters, to di\ide your lu.xury money with 
God to be used for his poor, benighted, 
neglected, dark-skinned children in this 
place. Will you heed the call?" 

In those days of early Brethren interest 
in mission, faraway places like India and 
China called louder than Arkansas. So, un- 
fortunately, the fields there never whitened 
into the harvest Mattie longed to reap. Nor 
was she able to remain to cultivate it. 

18 MESSENGER January 1976 

Malaria, a common scourge in the South 
at that time, dogged Mattie's steps and in 
1907. because of ill health, she was forced 
to return to Southern Ohio. 

There she was overcome by the charm of 
Newton Dolby, the son of a Brethren 
minister. Wiley Dolby. Mattie was sudden- 
Is aware that now was "a time to love"— to 
"wash and cook and have babies." 

"Papa was always king." Lulu May, 
Mattie's youngest daughter said. "He 
u. isn't dommeering. In fact, he was rather 
quiet, but what papa wanted, mama saw to 
It that he got. Papa liked pretty things, so 
no matter if we only had bread and gravy, 
mama always put on a bright tablecloth 
and set out our dishes with the blue flowers 
around the edge." 

The young couple moved to the vicinity 
ot .leffersonville and attended the 
Frankfort Church. Here, in 1907, Newton 
and Mattie were installed as deacons. With 
increasing zeal, Mattie studied the Bible 
along with great literature. Working in the 
capacity of a deacon, she was a joy to those 
around her. After four years as a deacon. 
she was called by the church to become a 
minister. Elders Jonas Horning and Sylvan 
Bookwalter performed the "laying on of 
hands ceremony." December 30, 191 1. 


'ewton was a licensed engineer, work- 
ing at Wilberforce College in Ohio. Mattie 
was delighted at the opportunity their 
situation offered her. One thing that she 
felt was lacking in her ministry was a 
knowledge of Greek. During the two years 
the\ lived at Wilberforce. she studied 
Greek in great depth. The beauty and 
meaning of the Word deepened and forever 
afterward her ministry was a teaching one. 
Sitting in her church service was like sitting 
at the feet of a beloved teacher. Her 
messages were full of cross references, and 
members of the congregation were urged to 
take part by reading aloud the passages to 
which she referred. She was a real student 
of the Word and her parishioners were 
constantly urged to become students also. 

After Wilberforce, the Dolbys moved to 
Mt. Morris, Illinois, where Newton served 
as engineer at the college for four years. 
Amid a busy schedule of lectures. Mattie's 
first two children were born. 

In 1917, the Dolbys returned to Ohio 
and made their home in Urbana. There was 
no Church of the Brethren there so the 

Si. Francis meeting house, one of the outposts of the .Arkansas Brethren mission. It was on 
this field that Mattie served from 1903 to 1907. when malaria forced her home. 

family, for seven years, made the 24-mile 
round-trip to the Springfield Church every 
Sunday and often during the week. 

But prejudice again reared its ugly head, 
and this time, unfortunately, within the 
Church of the Brethren. A change of ad- 
ministration, and Mattie was told that they 
were no longer "as welcome as before" and 
perhaps they could "find a place of worship 
closer home." From that point on, her 
marvelous ministry was lost to the Church 
of the Brethren. The family joined the 
Methodist Church where she served as 
minister for nine years. 

The beautiful, gentle spirit of Mattie 
Dolby shone even more brightly. Not em- 
bittered, but infinitely wiser and sadder. 
Mattie continued to work with white and 
black alike. All loved her. All called for 
"Aunt Mattie" or "Mother Dolby" to come 
and pray with them, to sit with them 
through nights of darkness, to give 
guidance on problems, to comfort the sick 
and bereaved. She always seemed to find 
"just the right words." 

"Mama seemed to know everything," 
one of her children recalled. "No matter 
what our question was. Mama knew the 
answer. We could never figure out how 
Mama knew so much! In fact, when 
Theodore was a little fellow in school, the 
teacher asked him a question. He thought 

for a moment and then piped out, 'Well, / 
don't know, but I'll ask Mama. She'll 

Newton died in 1926. Otho Winger, then 
the president of Manchester College, felt so 
deeply about Mattie and her family that he 
went to Urbana and preached the funeral 
sermon. With Newton gone, the family 
faced dire financial stress. Mattie, with her 
college degree, with her vast knowledge of 
the classics, of Greek, of "everything," took 
in washing and ironing to keep food on the 

"Never once did we hear her complain," 
her children reminisce. "Long before we 
got out of bed in the morning. Mama 
would be washing and ironing. The house 
was always full of other folks' clothes. We 
can never remember her lying down to 

The children, working at whatever jobs 
they could find, would bring the pay 
"home to Mama." "We felt it was a 
privilege to give it to her. We never 
thought of keeping it for ourselves." 

But still the ends did not meet and so the 
family moved back to the old homestead in 
Howard County, Indiana, where Mattie's 
brother, John, operated a dairy farm. She 
stayed there for five years while the chil- 
dren grew up. Several of them were able 
to find employment in Chicago. Mattie 

January 1976 messenger 19 

Above: Mallie's daughters. Aha Farmer (left) and Lula May Honore. reminisce about their 
mother on the front porch of her home in Urbana. Ohio, where Alta still lives today. 
Below: The Church of God meeting house in Urbana, where Mattie served as pastor for the 
last twenty rears of her life. Bottom: Mattie's tombstone above her grave in Urbana. 

joined them— but only for a short while. In 
1936, she returned to Urbana with two of 
the children. 

Mattie's children — Richard, Mary 
Margaret. Theodore (deceased), Alta, 
Elizabeth, Lulu May — along with her 
grandchildren, have made many signifi- 
cant contributions to American life. One 
was a foreman in a steel mill; there was a 
music teacher, several nurse's aides, a 
mechanic, a captain in the US Air Force, a 
technician in the Xerox Company, the first 
Peace Corps representative from Ohio to 
serve in South America, students studying 
law enforcement and advertising, and a 
police woman serving in Chicago. 

For twenty years Mattie lived in Urbana. 
She was called by the Church of God "just 
down the street" to be their first resident 
minister. She served there until her death 
in 1956. 

One of the finest tributes to Mattie's 
ministry came about shortly after her 
death, when the Church of God she had 
pastored (black) and the Northside Church 
of God of Urbana (white) merged and they 
have been worshiping together since then 
to the benefit of each other and the glory 
of God. 

Many people today trace their love of 
books to Mattie, who was always encour- 
aging them to "read and widen your vision." 
With that word of advice, she would put 
"just the right book" into their hands 
—and they would be started on their way. 

Mattie was never a flamboyant civil 
rights leader. Instead, she worked quietly 
behind the scenes, before the rights push of 
recent years began, to encourage young 

blacks to rise to their opportunities in 
America. She once wrote in The Mis- 
sionary Visitor: 

"As the hand upon the dial of the 19th 
Century clock pointed to its last figure, it 
showed that the American Negro had 
ceased to be a thing, a commodity that could 
be bought and sold, but was indeed a humble 
being, that possesses all those qualities of 
mind and heart that belong to the rest of 
mankind, capable of receiving education and 
imparting it to his fellowmen, able to think, 
eat. feel, and develop those intellectual and 
moral qualities, such as characterize 
mankind generally." 

Mattie's love for her Lord and for all 
people, regardless of race or creed, was 
demonstrated when Lulu May married a 
young Catholic. Albert Honore. She 
showered on him the same love she 
showered on all her children. In fact, 
"maybe even a little bit more." Perhaps 
because of this, Mattie was able to minister 
to him in his hour of deepest need. 

It was in the dead of the night and 
Albert awakened in great terror. Spiritual 
darkness was engulfing him. "I'm going to 
die," he wept to Lulu May. 

"No, you're not!" she cried. "Albert, 
you've been fighting God too long. You've 
come to the place where you've got to let 
Jesus into your heart and settle this thing! 
Get out of bed and pray!" 

"I can't! I can't even move!" 

"I'll get Mama!" Lulu May ran next 
door and called her mother. Kneeling by 
the side of the bed, Mattie and Albert 
"prayed through" until morning. Albert 
arose a "new man in Christ Jesus." 

Mattie encouraged her son-in-law to 
begin a serious study of God's Word. 
Along with her guiding hand, he took and 
completed a correspondence course from 
Anderson College. Later he was ordained 
in the ministry. 

Mattie Cunningham Dolby. She gave 
freely of herself, but sounded no trumpet. 
Well-educated, yet humble. A leader, yet 
gentle. Poor and black, yet unprejudiced. 
Humiliated by the church that nurtured 
her. yet forgiving. Wise, encouraging 
others, compassionate, a constant student 
of the Word of God. But most significant 
of all, "Mama walked and talked with 
God." D 

20 MESSENGER January 1976 

A place for the bull 

by Norman R. De Puy 

While Andrew Wyeth was painting his pic- 
ture called "Young Bull," someone had to 
hold the ring in the animal's nose in order 
for it to be still so Wyeth could get the 
critically fine detail which characterizes his 
paintings. I'm sure you're familiar with his 
more popular works such as "Christina's 
World" and know how meticulous he is 
about detail. After a while the bull became 
so tame that it would follow Wyeth around 
the pasture and stand by him as he pamted. 
One day the animal felt friendly and 
nuzzled Wyeth's arm. causing a streak of 
paint across the canvas. .According to the 
man who owned the farm (and the bull, 
too, I think), Wyeth decided to let the 
streak stand as part of the painting. 

Can you imagine the significance of that 
decision on the part of a consummate 
realist and perfectionist like Wyeth. with 
his vision, his control, his exquisite talent, 
and his deep commitment to doing the 
painting just the way he wanted it' 

This strikes me as a parable. God is a 
perfectionist . . . with an incredible vision 
and patience beyond human definition. He 
doesn't have to settle for chance or for 

error. He could insist . . . by definition . . . 
on the picture proceeding exactly as he 
wants it, exactly as he has both the skill 
and power to make it. 

Yet. he allows us a part in the painting. 
He does not erase those things which we 
contribute; he allows them to stand. The 
bull was denying his nature, as it is defined 
in the textbooks about bulls. He was being 
tender and affectionate. 1 wonder if the 
bull's attitude and motive were reflected in 
Wyeth's decision? 

So we, by His grace, deny our nature, 
and take on a supernature(al) when we 
share in his painting. 

If the parable is \ alid, it would make a 
marked difference in the way we reflect the 
love of God in us toward others; drastically 
alter the compulsive behavior we often 
show toward eath other. Parents would be 
more willing to allow their children to 
make their own contribution to the "pic- 
ture." Teachers might learn something 
from their students. Adults might learn 
from children, educated people from the 
so-called uneducated. The upper class (or 
moneyed would be a better way to put it) 
from those who are poor. 

Preachers, no matter how high their vi- 

sion for their church, might be more will- 
ing to let their people have a say in where it 
will all e\entually go. 

It is hard for us to understand by logic 
why the powerful should ever listen to the 
less powerful — and no doubt there are 
times when they should not. And there are 
times when God does not — more about 
that below. But for some reason Wyeth, 
who had all the talent, all of the vision, let 
the contribution of the bull stand. God 
who has all the power, all the right- 
eousness, all the wisdom, to say nothing of 
the skill and the talent, allows our con- 
tribution to the kingdom to stand. 

It is most encouraging, as long as we do 
not carry the parable beyond its depth. 
Wyeth did not turn the entire painting over 
to the bull, thank the Lord. And thank the 
Lord that the vision, the end. the technique 
and the purpose continue to be carried out 
by God. We have heard it said that God 
has no hands but ours. Nonsense. His will 
will be done either by us or in some other 
way. It is God's world. God's painting — 
and though grateful for a part, we rest 
ultimately in the skill of the artist. D 

Reprinted with permission from The American Baptist. 
September. 1975. 

■Young Bull." h\ .Andrew Wveth. Photograph courtesy of the Brandywine River Museum. 

January 1976 messenger 21 






We commonly act as if we, and those 
we love, were going to live forever. But 
we are wrong, for all must die — nor 
can we know when this will happen. 

The subject of death has long been 
taboo in our culture. This is unfortu- 
nate, for death is a normal and 
necessary part of life. Until we learn to 
face it honestly and accept it. we are 
not living at our best. 

If we are to appreciate our fellows, if 
we are to live with patience and gen- 
tleness and love, let us be about it to- 
day, for life is short. 

— Ernest Morgan 

by Anthony R. Epp 

I have long nurtured a vaguely historical 
notion that funerals used to be a service 
which the family and its friends did with 
and for each other. Whether or not that 
notion is truly historical, the fact remains 
that today funerals are done to and for us. 

It was in this context of funerals as they 
are presently done to us that my family and 
I began our pilgrimage toward the idea 
that funerals be oriented around the people 
directly involved. My parents were inspired 
by the funeral of a dear friend. My sisters 
reacted against the commercialized pomp 
which they had seen associated with death. 
My wife and I had received additional im- 
petus from a booklet by Ernest Morgan, A 
Manual of Death Education and Simple 
Burial (Ce\o Press). 

Thus, in the recesses of our minds we all 
had ideas concerning the ways in which we 
thought that death should be handled, es- 
pecially within the family. Although we 
were never able to discuss these ideas as a 
total family, we had reached remarkably 
similar conclusions, as we learned so well 
when Daddy died. In the days following his 
unexpected death, we attempted to use 
things and ideas which had been meaning- 
ful to Daddy and which were at the same 
time in harmony with the ideas and ideals 
which we needed to express. Because we 
had thought them through, we were able to 
realize them. 

From the moment that the doctor an- 
nounced my father's death, my mother and 

sister, who were with him in the emergenci 
room, agreed that the coffin should be a 
pine box. When they called me and we ha. 
gotten through the first wave of grief, I wa 
preparing to suggest a pine box when the; 
announced their action on that very sub- 
ject. Daddy's friends and co-workers were; 
to build the box. They all turned out aftei 
Sunday school to build it. "You don't 
know how much it meant to all of us to b 
able to do that for Dan," one of the 
workers told me the day following the 

We children prepared the box itself. In 
the bottom we placed a patchwork quilt 
which would later cover the body. For un 
der the head one of my sisters provided a 
pillow that she had crocheted. Together w 
loaded the box onto a waiting pick-up. W 
benefited from these little acts in that the) 
served as avenues by which we were able t. 
give vent to the grief and love which were 
welling up within us. And nothing in all o 
it looked "funereal." 

Other people were able to express their 
grief by mourning with us. From even 
before Daddy had officially been pro- 
nounced dead. Mother had comforting 
friends beside her. On the two days fol- 
lowing, we were almost never alone. Thesi 
visits brought our grief out into the open, 
but also strengthened and supported us, a 
did the huge quantities of food which peo 
pie brought with them. People were rally- 
ing behind us. 

On Tuesday morning, shortly before tht 
burial was to take place, we gathered as 
family and friends to close the pine box. 
Some, because of their emotional state, 
chose not to be with us. Some of us who 
participated began with some misgivings. 
Using Daddy's hammer. Mother drove in 
the first nail. We children followed. 
Suddenly, I felt a great relief sweep over 
me, as if I were, by this concrete act, 
formally accepting the death of my father 
Grandchildren then followed. Family soli- 
darity was cemented when, as I lifted my 
four-year-old son and attempted to help 
him drive in his nail, he announced, "I car 
do it." As friends and relatives joined in, J 
sensed a growing psychological acceptancd 
of the fact that my father's earthly life hac 
ended. There were both relief and tears, 
but we had made a step on the road to re- 

22 .MESSENGER January 1976 

We began the burial service by singing 
rom memory the first verses of "Holy. 
^oly. Holy" and "A Mighty Fortress Is 
)ur God." Following a prayer, the pastor 
sked for remembrances and thoughts 
vhich people might want to share. The 
lumber who spoke was amazing. It was 
interesting to note that those who. because 
|)f work or distance, had been unable to 
'larticipate in our previous days of grief 
vere the most emotionally shaken, and 
hus unable to share their thoughts. After 
;he pastor had read the burial rite, all of us 
ioined in repeating the Lord's Prayer. The 
])ine bo.\ was lowered to its final destina- 
lion. The service closed with one more 
lymbolic act: beginning with my mother, 
've each threw a freshly-cut llower onto the 
l^offin. Those were the only flowers that we 
purchased. The prayers and thoughts ut- 
ered at that time are known only to God. 
Iiut the gesture was visibly meaningful to 
hose who participated. 

Following the burial, we gathered at the 
hurcn for a fellowship meal. Knowing well 
he people who had prepared it and who 
vere serving made of it another act of love 
vhich the community of faith was extend- 
ng to us. 

Because of our own participation and 
)ecause of the acceptance of this death 
vhich we had been symbolically and psy- 
hologically making through these acts, we 
is a family were able to participate fully in 
he memorial service which took place on 
"uesday afternoon. We sang forcefully the 
ffirmative hymns "Holy God. We Praise 
"hy Name" and "Praise. Thou, the Lord, 
^ My Soul," which the organist, at our re- 
|uest, played majestically; having worked 
hrough our most severe grief, we were able 
o listen to the meditation; and in the 
vords to the closing music, "Come, Come, 
(t Saints," we were able to perceive truth: 
All is well! All is well!" 

We had enabled ourselves and others to 
ind overt expressions of grief in tangible 
cts. We and our friends and relatives had 
luried Daddy's body; he had not been 
)uried for us. In the time since Daddy's 
leath and burial the outpouring of af- 
irmation concerning these acts and sym- 
lols has indicated to us that people are in- 
leed ready to abandon the "American way 
f death." We did it by putting people back 
ato the funeral. D 

by Evamae Cnst 

No one warned me of the self-control I'd be required to show 
No one warned me of the tricycles in the driveway and the formula 

in the refrigerator 
No one warned me of the increase in our milk bill 
No one warned me about the bushels of laundry 
No one warned me of the loaves of bread disappearing from my 

No one warned me that this project would require all my time 
No one warned me of the frequent drop-in of Americanized 

Vietnamese friends 
No one warned me that 1 would have to talk so slowly 
No one warned me that my telephone messages would be mislaid 

and forgotten 
No one warned me that someone would read m\ morning paper 

before me 
No one warned me about the high cost of Pampers 
No one warned me of the frequent unscheduled trips to the market 
No one warned me that the rice cooker would boil over every 


No one warned 
No one warned 
No one warned 
No one warned 
No one warned 
No one warned 
No one warned 

No one warned 
No one warned 
No one warned 
No one warned 
No one warned 

No one warned 
No one warned 


me of the gentleness of this lovely family 

me how quietly they walk, talk, and work 

me of the kindness each child consistently shows 

me how earnestly these people try to communicate 

me of the warm hugs and juicy kisses 

me of their genuine appreciation 

me that I'd come to love these children so 

me of the joy we'd share at mealtime 

me how much 1 would learn from them 

me that the media would find them so newsworthy 

me that our congregation would care so much 

me that friends would bring us corn, tomatoes, and 

me that the grandmother would do all my mending 
me of the blessings received as all of us pray 

Our new family has been living with us for nine weeks. We are 
house hunting,' job hunting, and praising the Lordin 

January 1976 messenger 23 

m//(n)\rd\ '^\r(n)[m m^mBhm(S\'^(n)\r]i 

A matter of simple justice 

bv Louise Denham Bowman 

Equatilv ol rights under the law shall not 
be denied or abridged by the United States 
or by any Slate on account of sex. 
This substanti\e portion of the Equal 
Rights Amendment could well be the 
proclaimer of a new era of equality for 
both women and men. It would add to our 
fundamental law explicit recognition of the 
principle that men and women are equal 
before the law. In asserting this principle, 
laws would be based on the health and 
welfare of indi\iduals rather than se.\. 

Historically, women have been confined 
to a narrow subservient role. Ancient com- 
mon law classified women with children 
and imbeciles. Early American culture rein- 
forced this attitude by confining women, 
for the most part, to roles which main- 
tained the household, gave birth to, and 
reared another generation for economic 

Efforts to secure for women the right to 
vote began early in our country's history. It 
took 150 years, however, before the 19th 
Amendment was ratified, in 1920! 

Since 1923, an equal rights amendment 
has been introduced into every Congress. It 
was not until 1946, however, that serious 
consideration was given to ERA. Disagree- 
ment often centered on the concept of 
"equality" and the impact such an amend- 

ment would have on existing laws. In order 
to be equal, it was argued, women needed 
more and different "rights" than men 

During the 1960s ERA was presented as 
a broad mandate for unified treatment of 
both men and women. This interpretation, 
as based on previous Supreme Court deci- 
sions, qualified ERA at two points: pro- 
tection of an individual's right to privacy, 
and the need to consider objectively the 
physical differences between the sexes. 

Our present legal structure will continue 
to discriminate against women and men as 
long as it permits any differentiation in 
treatment based on sex. There are three 
related reasons: 

1. Preservation of such structure con- 
tinues to discriminate because a large 
number of women do not fit the female 
stereotype for which present sex-based laws 
were written. For instance, women have 
been excluded from jury service based on a 
value system which implied women were 
the center of home and family. 

2. All aspects of separate treatment for 
women are interrelated, employing the rip- 
ple theory where one discriminatory 
pattern ripples out in endless, interlocking 
patterns of discrimination. Until the past 
few years (and still true in some situations) 

women were denied educational oppor- 
tunities and loans for education, thereby 
affecting possible future employment, ad 

3. Whatever the motivation for different 
treatment, separate but equal rights 
and responsibilities creates two groups 
governed by a different set of values! Les- 
sons from history and experience teach 
that in dual systems, one group is always 
dominant and the other subordinate. 

An examination of the most common 
objections to the Equal Rights Amendment 
includes these major problems: 

1. The role of wife and mother would be 
diminished. Being a homemaker and 
mother are certainly fulfilling roles for 
many women. That is, and should remain, 
their right. But for many women, un- 
married and married, fulfillment could 
come in other careers or several careers in 
combination. In addition, an attitude of 
equality in male-female roles frees men to 
become more involved in an area women 
have protected for themselves. 

2. Protection of women's rights already 
exists in present legislation. The most often 
cited federal law. Title VII of the Civil 
Rights Act of 1964, deals only with 
employment, prohibiting discrimination 
because of sex. Unhappily, at this writing 
the agency charged with adminstration of 
Title VII, the Equal Employment Oppor- 

Women parade on Sew York's Fifth Avenue for equality under law — in today's world "a matter of simple justice and common sense.' 

24 MESSENGER January 1976 

tunit\ Commission, has under its con- 
sideration a revision of earlier guidelines 
which will weaken protection for women 
and minority groups in employment. Ad- 
ditional laws dealing with equal education 
opportunities ha\e recently been passed. 
bul federal guidelines interpreting the laws 
continue to lag behind. Piece-meal revision 
of e.xisting inequitable legislation would re- 
.juire multiple and comprehensi\e treat- 
ment b\ the courts and legislatures. It is 
unrealistic to expect the overhauling of 
>ueh numerous laws in the lifetime of 
toda> 's women, indeed, if ever. 

1 \en with passage of major laws 
srohibiting discrimination in employment 
ind education, women continue to suffer 

rom the effects of past discriminations and 
continued economic, social, and legal dis- 

rimination. Womer. earn about 60 percent 
Df what men earn; the average woman with 
i bachelor's degree who works full-time 
:arns about the same median income as a 
man who is a high school drop-out ( 1974). 

3. In cases of divorce and separation, 
iome women would be denied child sup- 
sort and alimony. ERA would define sup- 
port and alimony obligations for both 
pouses in terms of each spouse's earning 
Dower, current resources, and non- 
Inonetary contributions to the family 
A'elfare. Thus, if both husband and wife 
lad equal resources and earning capacity, 
-■ach would be equally responsible to sup- 
port the other and any children. On the 
Jther hand, where one spouse was the 
primary wage earner and the other runs the 
louse, the wage earner would have a duty 
support the spouse who stays home as 
veil as any children. 

4. Women would be subject to military 
Iraft. Congress has always had the power 
o draft women. The induction power of 
he army has been suspended and the 
nilitary services must now rely on 

olunteers for strength. However, the 
>enate Judiciary Committee, in reporting 
)n ERA to the Senate, stated: "Of course 
ERA will not require that all women serve 
n the military any more than all men are 
equired to serve. Those women who are 
ihysically or mentally unqualified or who 
.re conscientious objectors or who are ex- 
mpt because of their responsibilities (e.g., 
ertain public officials or those with 
lependents) will not have to serve, just as 
nen who are unqualified or exempt do not 
erve today. Thus the fear that mothers will 
'-•e conscripted from their children into 

military service if the Equal Rights Amend- 
ment is ratified is totally and completely 

For Brethren, who ha\e always found 
war incompatible with their interpretation 
ot the Christ, perhaps the challenge here 
should not be that women might be in- 
ducted but that anyone, men or women, 
should be inducted. Is it equal that men 
bear this burden alone'' 

5. Women would lose property rights. In 
most states where property is held under 
common law ownership, the woman now 
has the right to control property she owned 
before marriage as well as property she 
earns or receives by gifts during marriage. 
Some women have championed this kind 
of law because it enables non-working 
women without independent incomes to 
share in family property. However, the 
husband has power of management and 
control over community property, and in 
some states he can assign, encumber, or 
convey property without his wife's consent! 
Under ERA, laws which grant manage- 
ment of community property to the hus- 
band alone or favor the husband in any 
way would not be valid. 

The 1970 Church of the Brethren Annual 
Conference Resolution on Equality for 
Women states * "as the body of Christ, 
the church is committed to persons affirm- 
ing their full worth and humanity." To im- 
plement this high ideal, the paper directed 
the General Board to support the Equal 
Rights Amendment as one way in which 
the church could bring women into full 
participation in the mainstream of 
American society. 

ERA would become the 27th Con- 
stitutional Amendment upon ratification 
by three-fourths (38) of the states. (34 have 
ratified.) Ratification must be completed 
by 1979. Time is running out. In those 
states where ERA has not been ratified, it 
is critical that state legislators be urged to 
support ratification. For specific informa- 
tion in your state, contact Church of the 
Brethren Washington Office, 100 Maryland 
Ave., N.E., Wash.. D.C. 20002. 

As former Senator MarlowCook(R-Ky) 
stated. "I think it is intolerable that the 
freest form of government in the world, a 
government dedicated to the proposition 
that all persons are equal in the eyes of 
the law, should draw lines of sex discrimi- 
nation so unreasonably and unjustly. . . . 
Legal equality for citizens is a matter 
of simple justice and common sense," D 







"A must for every Christian woman" 

— Dale Evans Rogers 
"Whenever the quarreling comes, 
read this; whenever you are tired 
and worried, read this; whenever 
you wonder about your love for 
one another, read this." 

— Alberta Hawse 
author of Vinegar Boy 

^■■^^^ At your Cl^nstian bookstore or write 

Hi l] moo6y pRess 

^^P ^0 TME rgArviE vou CArst trust 
Dept MCS. 150 W Chicago Ave . Chicago. Illinois 60610 

Ai|di| Miipray 

•* r '7^ 

Order your record from 
The Brethren Press 

1451 Dundee Ave,, Elgin, III. 60120 
Send copies 

of Summertime Children 


Address - 



$5.00 postpaid. Please include 
payment with order $5.00 or under. 

January 1976 messenger 25 

"(^[LairDTioinigj pcDODUlt^ 


lijMd I cc Bowman, ordained 
Aug. }l. 1975. Mill Creek, Shenan- 

Gary Dill, ordained Sept. 2 ! , 
1975, Prince of Peace. Northern In- 

Bruce Eccnroad. licensed Aug. 
17. 1975. Heidelberg, Atlantic 

James Eikenberr\. ordained 
Sept. 28. 1975. Frccport. Illinois - 

Earl J Foster, received as or- 
dained from Brooklyn 

Waller Heisey, licensed Aug. P. 
1975, Heidelberg. Atlantic North- 

Leslie Hudson. licensed. Sept- -S. 
1975. Crab Orchard. \ irlina 

Fred A. Jordan Sr.. licensed 
Sept. 7. 1975. Hollins Road, Vir- 

Gerard .Anthonv Marando. h- 
ccnsed Sept. 28. ' 1975. Belhan>. 

Richard A MeKin. licensed 
Sept. 1975. Beihan\. Mid-Allantic 

Elbert L. Nafl Sr,. ordained .Aug. 
31- 1975. Red Oak Grove. Virlina 

Masion Stanley, licensed Aug. 
>l. 1975. Fremont. Virlma 

Lonnie Weddle, licensed Aug. 31. 
1975. Fremont. Virlina 

Da\id L. Wertz. ordained Sept. 
14. 1975. Masons Cove. Virlina 


Jame> David Albright, from lay 
person, to full time. English Ri\er. 
Northern Plains 

Andrew S. Bontrager, to Para- 
dise. Pacific Southwest 

Galen H Brumbaugh, to Hemp- 
field. .Atlantic Northeast 

Kirb\ Dubble. to Pa.xton. Atlan- 
tic Northeast 

Kendall Elmore, from Hickory 
Grove. South Central Indiana, to 
Red Hill. Virlina 

John W. Glick. to Poltstown. At- 
lantic Northeast 

E. Merritt Hulst. from Cedar 
Grove. Southern Ohio, to Water- 
ford. Pacific Southwest 

Stanlev G. Keller, to retirement, 
from Peace. Pacific Southwest 

Joel D. Kline, to Hanoverdale. 
Atlantic Northeast 

Dallas D. Lehman, from Hagers- 
town, Mid-Atlantic, to Lower 
Conewago. Southern Pennsylvania 

William Longenecker. to Mt. 
Wilson. Atlantic Northeast 

John W\ Lowe Jr.. from Green 
Tree, Atlantic Northeast. to 
Chambersburg. Southern Pennsyl- 

Fred Miller, terminating from 
Clear Creek. South Central Indi- 

John D. Mummerl. from Big 
Creek. Southern Plains. to 
Phoenix. First, Pacific Southwest 

Jesse Pillman. from Damascus- 
Crab Run. Shenandoah, to Melvin 
Hill. Southeastern 

Jay Tilley. resigned New Haven. 

26 MESSENGER January 1976 


Mr and Mrs O Clark Ans- 
pach, Lima, Ohio. M 

Mr. and Mrs. Lo> Bachman, 
Paulding. Ohio. M 

Mr. and Mrs. Berger Baker. New 
Enterprise. Pa.. 60 

Mr. and Mrs. Milo Barnharl. 
Wcnatchec. Wash.. 50 

Mr. and Mrs. Cieorge Branscom. 
Roanoke. Va.. 55 

Mr. and Mrs Howard Cassell. 
Greenville. Ohio. 60 

Mr. and Mrs Floyd Crist. Quini- 
er. Kans,. 58 

Mr. and Mrs. Crosscope. Winter 
Park. Fla.. 59 

Mr. and Mrs Herman F\ler. 
Union Bridge. Md,. 52 

Mr. and Mrs, Henry Flora. 
Quinter. Kans.. 62 

Mr and Mrs, D. C. Flory. Day- 
ton. Ohio. 60 

Mr and Mrs. Harvey Gross- 
nicklc. L'nion Bridge. Md.. 66 

Mr. and Mrs. Robert A Haney. 
Blackwell. Okla.. 50 

Mr, and Mrs. Lloyd M Ha\ . 
Mill Run. Pa. 60 

Mr, and Mrs. Emil Hcn/e. 
Johnstown. Pa.. 57 

Mr. and Mrs, Noah Hess. Neffs- 
\itle. Pa.. 50 

Mr and Mrs Carroll Inlies. 
Quinler. Kans.. 5N 

Mr and Mrs Dennis Jamison. 
Quintcr. Kans.. 5} 

Mr and Mrs Waller Kesler. 
Quinler. Kans . 50 

Mr, and Mrs. Orville I ippy. 
Union Bridge. Md.. 57 

Mr, and Mrs David Minnich. 
Dayton. Ohio. 5S 

Mr, and Mrs Elmer J. Mussel- 
man. Claysburg. Pa.. 50 

Mr. and Mrs Si Ncher. Wenal- 
chee. Wash.. 50 

Mr. and Mrs, Medford Neher, 
Pompano, Fla.. 56 

Mr. and Mrs. El wood Miller. 
Johnstown. Pa . 58 

Mr, and Mrs Harry Nidever. 
New .Me.xico. 65 

Mr. and Mrs Albert Oaks. 
Englewood. Ohio. 64 

Mr. and Mrs. Yarrow Palkow- 
sky. Quinter. Kans.. 55 

Mr. and Mrs. Ray Pence. La 
Verne. Calif,. 50 

Mr. and Mrs. Clarence Peters. 
Dayion. Ohio, 55 

Mr. and Mrs. William Puter- 
baugh. Trotwood. Ohio. 66 

Mr. and Mrs. Charles Sanger. 
Silver Spring, Md., 60 

Mr. and Mrs. Paul Sargent. Mc- 
pherson. Kans.. 50 

Mr and Mrs. Frank Schneider. 
Quinter. Kans.. 54 

Mr. and Mrs. Arthur Scrogum. 
La Verne. Calif. 54 

Mr. and Mrs. Russell K. Sho- 
walter. Bridgewater, Va.. 50 

Mr, and Mrs. Frank Sine. Glen- 
dora, Calif.. 50 

Mr. and Mrs. Homer Smith, 
Lacey. Wash.. 65 

Mr. and Mrs. Emmcrt Sprenkel, 
Quinter. Kans.. 55 

Mr. and Mrs. J. E. Stoker. 
Council Bluffs, Iowa. 62 

Mr, and Mrs. David Stoner Sr.. 

Woodsboro. Md . 56 

Mr, and Mrs Turner. 
Quinter. Kans.. 51 

Mr. and Mrs Ralph luttlc. 
Quinler. Kans.. 56 

Mr and Mrs. Byron Weaver. 
Dayton. Ohio. 58 

Mr. and Mrs. .lohn B W'hite. Se- 
bring, Fla.. 60 

Mr and Mrs Walter M > oung. 
Wabash. Ind.. 60 


Leslie .Abbott. 76. Ri\erdale. 
CahL. Aug. 30. 1975 

Elmer C. Ahner. 71. Lehightoii. 
Pa.. Sept. }. 1975 

Dons Alexander. 74. Winnipeg. 
Manitoba. Canada, Sept. 9. 1975 

Ernesl L. Armagost. 72. 
Hooversville. Pa.. Aug. 16. 1975 

Harrv Armstrong. 67. Trov. 
Ohio. .Aug. 22. 1975 

Florence Arnold. 8.V Torrance. 
Calif. Sept. 12. 1975 

Norine Barker. 76. Denver. 
Colo., Aug. 22. 1975 

Emma Harper Beverage. 84. 
Bridgewater. Va,. Sept. 14. 1975 

Leslie Blackburn, Clavsburg. Pa.. 
April 18. 1975 

John Blackford. 42. Seattle. 
Wash., Aug. 14. 1975 

Spurgeon Boeckel, Dallastown. 
Pa,. Aug 6. 1975 

Maude Bowman. 94. Bakers- 
field. Calif Oct. 5. 1975 

George Crawlord Buchanan. 7!, 
Hnytville. Ohio. Aug, 27. 1974 

Monroe Bultenmever. Mvers- 
town. Pa., Aug. 16, 1975 

Harry Alvin Campbell. 63. In- 
dianapolis. Ind.. July 25. 1975 

Marv J. Christy. 77. Santa Moni- 
ca. Calif. Sept. 8. 1975 

.lohn Cole. 65. Somerset. Pa.. 
April IS. 1975 

Silver J, Cummins. 78, Sebring, 
Fla., Aug. 14, 1975 

Ruth Davidson. 52. York. Pa.. 
Sept. 2, 1975 

Cal Dilling. 58. Huntingdon. Pa.. 
Aug 20, 1975 

Lvdia Dimond. Warrensburg, 
Mo., Sept, 23. 1975 

June Dodson. Martinsville. Va.. 
Aug. 4, 1975 

Bernard Doss, 58, Roanoke. Va.. 
Aug. 16. 1975 

Wilmer P. Dove. 87. Harrison- 
burg, Va.. Oct. 4. 1975 

Edith Dresher. 80, Greenville, 
Ohio, Oct. 5. 1975 

Annie Hannah Drewrv. 75, 
Cloverdale, Va.. Aug. 10. 1975 

Verla Jean Dudley. 33, Adel. 
Iowa. Sept. 7. 1975 

l/etta M. Ferguson. 77. Ducans- 
ville. Pa.. Sept, 13. 1975 

Carl Fike. 73, Laton. Calif. Jan. 
20. 1975 

Leota Fisher. 74. Redondo 
Beach. Calif. July 16. 1975 

Dorothy Fox. 66. Union Bridge. 
Md., March 21. 1975 

Howard Fox. 71. Unmn Bridge. 
Md.. March 21. 1975 

Eunice Fra/ier. 66, Denver. 
Colo., Aug. 21. 1975 

Estella Frant?. 80. Springfield. 
Ohio. Sept. 13. 1975 

Joseph H. Frant/. 87, Spring- 
field. Ohio, Sept. 18. 1975 


Adults watching high school kids going 
baclt for the fall term may want to temper 
their nostalgia. Doubtless there is still 
goofing off. football, ice cream sodas, and 
wonderfully serious conversations with the 
English teacher, but for over 180,000 high 
schoolers there is also Junior ROTC 
(Reserve Officer Training Corps). 

J ROTC has been around since 1916 but 
only as a curiosity in a few hundred 
schools. In the last ten years, however, it 
has expanded into 1.200 American high 
schools and. as with everything else con- 
nected with the military, its growth poten- 
tial seems quite rosy. 

Junior ROTC doesn't train officers. Its 
graduates aren't commissioned. So what 
does it do? A sergeant who teaches in the : 
program at San Francisco's Galileo High 
School was quoted (in Youth Magazine. 
May, 1974) as saying, "Discipline is what 
we teach. Also, obedience: how to follow 
orders. Young people need more discipline 
Not necessarily from a military sense of 
discipline. Since World War 11. families 
don't have much discipline at home. If we 
taught discipline then we would not ha\e 
as many muggers, car thefts, etc." 

Ah. another anti-crime nostrum, but 
that's not all they teach. Robert K. Musil 
of the Center for National Security Studie 
in Washington has been inspecting the 
teacher material presented to the boys anc 
girls in the program. In an Army te.xtbool 
designed for 16-year-olds and entitled 
Intermediate Leadership Development, he 
came across this passage: 

"You may want to take silent weapons i 
killing, stunning, or capturing individuals. 
The trench knife and bayonet are excellen 
weapons . . . The blunt end of a hand a\ 
can be used to stun an enemy; the cuttuig 
edge is employed to kill. A machete can 
also be used for cutting and stabbing . . . 
Clubs, blackjacks, sticks, and pistol butts 
are used chiefly to stun; however, a hard 
blow on the temple or base of the neck 
may kill. A blackjack is improvised by fil 
ing a sock with wet sand. If a club or a 
stick is used as a silent weapon, be certaii 
it is short and solid. Another effective 
weapon, the garrote, may be used by 
fastening a wood handle to each end of a 

lew beachhead for JROTC 

18-inch length ol wire (fig. 12.)." (Quoted 
from the April 5. 1975, issue of The Na- 

Incomparably more interesting than 
trigonometry, and more practical, too. Not 
that broader theoretical studies are 


neglected. The Air Force version of 
"JROTC, in cooperation with American 
Rockwell, offered a four-year $l,000-a-year 
scholarship to any college or university for, 
in the words of Air Force magazine, "an 
analysis of the role of the B-l strategic 
bomber in our deterrence strategy . . . 
aimed at broadening public understanding 
of this role." 

The military is moving in on the high 
schools in other areas as well. The Armed 
Services Vocational Aptitude Battery Tests 
are now administered to more than one 
and one half million students. In New 

Hampshire the kids are required to take 
them, but whether or not that becomes 
general, offering these tests is but part of a 
larger effort to use the schools as adjuncts 
to the enlistment program. The test results 
are a useful preliminary screening for the 
32,000 armed service recruiters. By their 
very name, of course, they encourage the 
idea among the kids, whom the evil 
coachmen of the Pentagon are trying to 
lure to Candy Land, that you can learn a 
useful trade by signing up. 

To get at the kids by getting into the 
schools, the armed services are doing 
everything from presenting fashion shows 
to penetrating the American Personnel and 
Guidance Association to get the counselors 
to tout the kids onto a military career. It is 
only a matter of time before we learn that 
the Pentagon is paying a bounty to high 
school teachers for each one of their pupils 
who signs up. 

When President Ford sends 30 or 40 of 
them to young, quick, and purposeless 
death in a Mayaguez escapade, the tele- 
vision interviews of the stunned and con- 
fused parents invariably contain some 
statement that Johnnie joined up and died 
for patriotic reasons. The Pentagon's own 
studies of enlistment motivation show that 
most join the colors because it's the only 
decently paying job they can get or because 
of the chances for schooling. The variety of 
scholarships and tuition aids connected 
with joining one form of the military or 
another is bewilderingly large. In Oregon, 
for example, they even have a program 
that gives seniors in the National Guard 
credit for graduation. 

The Pentagon spends a fortune every 
year on recruiting. It has tens of thousands 
of people working on it. That's too much 
for most local school boards. Anyway, why 
should they keep the military out? It's for 
national security, isn't it? Besides, maybe 
they can make the kids behave. How can it 
hurt to have kids read in a Marine Corps 
textbook called Adventures in Leadership 
that Vietnam, "Above all . . . showed again 
that the Marine Corps was and is ready to 
establish a beachhead anywhere, and if 

necessary, stay and fight until the job is 
done." The new beachhead is in secondary 
education, and if that doesn't work, they'll 
land in the grammar schools. Nor is it like- 
ly they can be prevented from exploiting 
what was once the local school for the cen- 
tralized state's benefit. The opposition is 
too weak, too poor, and too obscure. D 

Reprinted, with permission, from The Washington 
Post. September 26. 1975 

Persons or groups interested in working to 
get rid of JROTC should contact the Na- 
tional Interreligious Service Board for 
Conscientious Objectors (NISBCO). of 
which the Church of the Brethren is a 
founding member. Ask for N IS SCO's 
JROTC Packet ($1.00). A complete catalog 
of NISBCO publications and literature 
order form is available without charge. 
Setid a stamped envelope to: NISBCO, 550 
Washington Building. 15th and New York 
Avenue. N.W.. Washington. D. C 20005. 

by Nicholas von Hoffman 

Annual Registration Day 

The Selective Service System is plan- 
ning March 31 as "annual" registration 
day, a replacement for the registration 
system that ended last April. All males 
under 26 born in 1957 or earlier, who 
have not previously registered, will be 
required to do so on March 3 1 . The SSS 
is conducting a nationwide publicity 
blitz for the occasion. 

As far as is known, there will be no 
provisions for persons to register as 
conscientious objectors, or even to 
submit a letter of intent as a CO. It 
appears that this information would 
be asked for only in the event of a 
mobilization involving a resumption 
of inductions. 

Various national peace organiza- 
tions are preparing materials to be 
used in a campaign to inform young 
men and women of their rights and al- 
ternatives under SSS registration. For 
more information, write to: NISBCO, 
550 Washington Building, 15th and 
New York Avenue, N. W., Washing- 
ton, D. C. 20005. 

January 1976 messrnger 27 

Ib©©[k [rswosm^ 

Warren M. Eshbach 

Aging: Opportunity for ministry 

How to Stay Younger While Growing 
Older, by Reuel L Howe, Word Books, 
1974. 168 pages, S5 95 
Aging: The Fulfillment of Life, by Henri J 
M Nouwen and Walter J Gaffney, Double- 
day 1974, 149 pages, S6 95 
Growing Old in the Country of the Young, 
by Charles H, Percy. McGraw-Hill, 1 974. 
214 pages. S7 95 

The Bonus Years, Mildred Tengbom. 
Augsborg 1975. 156 pages. S3 50 paper 

Church and society are rapidly becoming 
aware of the increasing number of older 
persons in their midst. Recent survey and 
population statistics indicate there is a 
definite possibility that by the year 2000 
Oust 25 \ears away!) 20 to 30 percent of the 
adult population will be over 65 years of 

Prodded by these statistics and by the 
unwholesome manner in which "getting 
older" is regarded in our voulh-oriented 
American culture, many church and com- 
munity leaders are raising serious questions 
about mandatory retirement, housing, and 
health care for older persons. However, 
more of these concerns are being raised by 
secular leaders than they are by persons 
who are concerned with the total ministry 
of the church. It has become increasingly 
important for Christian educators, pastors, 
theologians, and lay persons to develop a 
biblically based ministry to with aging per- 
sons which is theologically sound and 

To enable this kind of ministry there is a 
host of new resource books which deal 
effectively with the implications of grow- 
ing older. 

One book which treats aging as a priori- 
ty subject for young and old alike is How 
to Stay Younger H'hile Growing Older, by 
Reuel L. Howe. Convinced that awareness 
of one's own aging process and the ability 
to deal with it in the younger years is the 
key to creative living. Dr. Howe also puts 
forth the thesis that a good self-image is es- 
sential for mature living in each cycle of 
life. As he understands it. the task of the 
church, home, and school should be to 
develop both consciousness-raising about 
aging and the nurturing of personal 
creativity to deal with life's changing stages 
and styles. 

This book ends with an excellent chapter 
on death which in essence makes dying an 
accompanying experience to life. In- 

28 MESSENGER Januarv 1976 

dividuals and congregations could use this 
resource for a small group study, a church 
school elective, or just good personal read- 

An excellent book which treats the sub- 
ject of "aging" in the biblical and 
theological perspective is that by Henri J. 
M. Nouwen and Walter J. Gaffney. Its ti- 
tle. Aging: The Fulfillment of Life, por- 
trays the positive stance which the author 
takes towards the subject of getting older. 
Combining biblical material with a 
philosophy of life that is Christ-centered, 
the book is not only for reading but also 
for meditation. The excellent photography 
provides the book with a quality that 
enables the reader to experience visually 
the contents. 

In contrast to many of the popular 
myths about the aging process, this book 
by Nouwen and Gaffney makes the asser- 
tion that agmg is the turning of the wheel 
or the gradual fulfillment of the life cycle. 
Not only is aging this fulfillment and 
maturing, but it is also the ability to sen- 
sitize oneself toward other persons in the 
journey of life as well. A central feature of 
the work is the positive and sensitive way it 
presents the issue of caring for and with 
aging persons. This is a good book for 
general reading and would be very useful 
for pastors and ministers as well as those 
who have responsibility for working with 
and understanding the aging process in an 
institutional setting. 

Not all of the current books on aging are 
in the sociological or theological realm. 
Growing Old in the Country of the Young, 
written by US Senator Charles H. Percy 
(R. 111.), deals with the hard realities of 
housing, social security, health care, and 
nutrition. It sets forth the fact that in the 

Paul W. Kinsel 

political and legislative realm the senior 
citizens in American society have been 
woefully neglected. 

While many books today deal with the 
scandal that has accompanied many at- 
tempts to help senior citizens, this book 
speaks forthrightly about problems and of- 
fers specific solutions in terms of housing, 
health care, unemployment, and social 
security. A most helpful fact about the 
book is its bold type, large print, and "ac- 
tion resource guide" of which all are 
ample evidence that it was written not only 
about, but for, senior citizens. 

Someone has observed that while young 
people are busy establishing priorities and 
older persons are rearranging priorities, 
middle-aged persons tend toward defend- 
ing their values. If the "middle years" are 
humdrum, then persons should read 
Mildred Tengbom's book. The Bonus 

Believing that the "middle years" are 
both a time for fun and tension this book 
suggests positive ways for men and women, 
married and single, to face aging in life 
with positive growth experience. From a 
Christian perspective the author gives time- 
ly illustrations of how relationships can be 
fulfilling opportunities for growing in the 
middle years of life. 

.'\s one person observed after reading 
this book, "It was as if the book were writ- 
ten about me for me." 

This would be a good book for an elec- 
tive church school class, couples or singles 
group, or a study group sharing about role 
identity as males and females grow from 
adolescence, to "middlessence." 

Aging is a subject that concerns every 
person and because of this should become 
a priority ministry in terms of the church's 
response to life's problems. Because of this 
we need to develop our awareness to the 
aging process and how the ministry of the 
church can effectively deal with each of 
life's stages adequately. D 

In search of 'Defenceless Christians' 

A String of Amber: The Heritage of the 
Mennonites. by Blodwen Davies Mitchell 
Press, Ltd . 1973 228 pages, hardback. 

Who would expect that an exploring finger 
in an old Mennonite-owned button box 
would come up with something so "world- 
ly" as a string of amber beads, crude and 

primitive and obviously ancient? And who 
would suspect such a discovery to be a clue I 
to "the unwritten history of the wanderings i 
of many generations of the ancestors" of , 
the Mennonites in Canada — and for that I 
matter, perhaps many of the peaceful, 
peace-loving, nonresistant peoples that 
leaven much of the earth's population? 

A string of amber, belonging to Lois Teach Paul, and in her family for generations, 
suggests the link Brethren and Mennonites may have with the "Defenceless Christians." 

It took one who loved her many Men- 
nonite neighbors and who patiently and 
persistently pursued every lead she could 
find, poking around into the memories, the 
traditions, the folklore of these plain 
peoples. Add to that a wide search into an- 
cient writings and available research 
volumes, an ability to sniff out and to 
recognize interesting and exciting data, the 
gift of relating these jigsaw puzzle pieces to 
one another and the desire to record these 
findings for others to ponder and 
perchance to pursue and further clarify. 
The result: ,4 String of Amber, an exciting, 
delightful, stimulating, hard-to-find, 
posthumously published volume by 
Blodwen Davies. 

The Mennonite strings of amber emerg- 
ing from old sewing baskets, button boxes, 
and button bags, some long, some short — 
each had a character of its own. All ob- 
viously belonged to the same generally 
primitive sources. What were those 
sources? Why were these strings of amber 
so treasured by the Mennonites? This 
"string of amber" (the book) has 32 
"beads" (chapters), ranging over an 
amazingly varied list of subjects and 
stretching over more than a millennium of 
years. Each "bead," with but few excep- 
tions, is a unit in itself, but there is a 
"string" (relationship) that binds them all 
together. Most chapters seem to have been 
individually researched and written. 

The author's evidence leads Miss Davies 
to believe that the roots of her Mennonite 
neighbors go back to the "Defenceless 
Christians," Celtic in background, who 
before the time of Luther and Calvin and 
Zwingli were driven out of the Po river 
valley of northern Italy into the hidden 
valleys of Switzerland. From there the 
Reformation movement drove them to 

Holland, to England, to many places. 
Finally, some of them found refuge in 
Pennsylvania, beginning in 1683. One of 
the "beads" (chapter 3) tells how some of 
the more adventurous of their children and 
grandchildren moved on by Conestoga to 
Upper Canada, as early as 1803. 

Other root lines of these Mennonites go 
back into the mountains of southern 
France (Peter Waldo and the Walden- 
sians); into Bohemia (John Huss and his 
followers); and into Russia (see chapter 14, 
"Mennonites from Russia"). 

Members of the Church of the Brethren 
will find numerous reasons to be interested 
in this book. We know that we share some 
common heritage with the Mennonites in 
the Anabaptist movement. Do we, too, 
relate back in some way to the 
"Defenceless Christians?" 

Several references are made to special 
places where Mennonite history rubs 
against Brethren history. In chapter 8, 
"Martyrs' Mirror," Miss Davies reports 
that the Ephrata (Cloister) community, 
upon the request of the Mennonites, began 
in 1745 the monumental task of translating 
into German-Swiss the huge volume of 
Martyrs' Mirror. This tome, written and 
published in Holland in 1660, followed a 
chronological order, century by century, in 
recounting those who had been martyred 
because of their faith. 

Another example of the touching of 
Mennonite history with Brethren history is 
found in chapter 29, "The Ausbund." The 
Ausbund is identified as the oldest Chris- 
tian hymnbook known, with many of its 
songs being generations/ centuries older 
than its first published date of 1564. This 
sentence alerts us: "Christopher Saur 
printed the first edition in the New World 
in 1742." 

I hope that some Church of the Brethren 
researcher will try a hand at seeking out 
any relationship the early members of our 
church had with the "Defenceless 
Christians" of pre- and post-Reformation 
days. "What the Defenceless Christians 
carried down through the centuries was 
something that could not be documented 
by anybody; it was a way of life based 
on freedom of conscience." A way of life 
based on freedom of conscience — is this 
not also a persistent strand in the tapes- 
try of our own history, a bead from our 
own string of amber? D 


WANTED— Volunteer carpenters and con- 
struction workers to help renovate 3rd, 4th 
floors Old Main, Brethren Service Center, 
New Windsor, Md. Short (1-2 days) or long 
term arrangements possible^ Semi-skilled 
workers usable if scheduled with skilled. 
General Board approved project. Contact 
Brethren Service Center, Box 188, New 
Windsor, Md. 21766. Tel. (301) 635-3131. 

FOR SALE: 25 short white cotton choir gowns 
(surplices). Red satin bows 1 short white 
director's gown. All good condition. For 
grades 1-3. $3.00 each. Frederick Church of 
the Brethren, 201 Fairview Ave., Frederick, 
Md. 21701. Tel. (301) 662-1819. 

FOR SALE— Every Name Indexes: Blough's 
"Church of the Brethren History of Western 
District of Pennsylvania," Publ. 1916 — 
$2.25 "Church of the Brethren History of 
Middle District of Pennsylvania," Publ. 
1924 -$2.50. Craik's "A History of the 
Church of the Brethren in Kansas," Publ. 
1922— $2.00. Other indexes also available. 
Write Leia Eby, 840 Spring Drive, Mill Valley, 
Calif. 94941. 

WANTED — Dairy farm to rent spring 1976 by 
young Christian couple. Facilities, acreage 
required to handle 40-50 cows and young 
stock. Will provide cattle or buy yours. James 
Faulkner, R. 1, Box 5A, Kennedyville, Md. 

FOR SALE— "A History of the Brethren on the 
Northern Plains" (Iowa, Minn., N.D., S.D., 
Mont.). Available 1976. Est. cost $5.00. 
Write: Tri-Distnct Office, Box 400, Dallas 
Center, Iowa 50063. 

BUS TOUR— Annual Conference via 
Roanoke and Nashville (Grand Ole Opry) to 
Wichita. July 23-August 3, 1976 Write J. 
Kenneth Kreider, R. D. 3, Box 660, 
Elizabethtown, Pa. 17022. 

FOR SALE— Translation of Jeremiah Fel- 
binger's "Christliches Hand-Buchlein" 
(Christian Handbook) of 1651. Includes 
Rites and Ordinances by Alexander Mack, 
with supplement and illustrations added by 
translator. Discloses how stepping stones 
were laid to restore primitive C^hristianity in 
the Post- reformation period. Of special 
Brethren heritage interest. Hard cover. 267 
pp. Illustrated. $4.50 (sales tax incl.) direct- 
ly, or $5.00 postpaid mail order. Write: J. 
Wm. Miller, 770 North Diamond Mill Road, 
Dayton, Ohio 45427. 

January 1976 messenger 29 

by Stewart Hoover 

Brethren and the tube 

Xeople eserywhere ha\e begun looking 
critically at the institution of television. 
There has been reasonable concern ex- 
pressed about television's influence on the 
young, its promotion of anti-social 
behavior, and its presentation of values 
many consider to be questionable. 

Many Brethren ha\e expressed interest 
in the problems and issues involved in 
broadcasting, and we on the Church of the 
Brethren Communications team are par- 
ticipating in research efforts being carried 
out by Media .Action Research Center 
(M.ARC) along these lines. MARC studies 
have already shown significant effects of 
television in promoting aggressive be- 
havior among children. MARC is also 
looking to design television presentations, 
both programs and spot announcements, 
that promote prosocial, as opposed to anti- 
social behavior. It is in this area of positive 
design that we are specifically involved, 
having given financial support out of our 
expanded ministries budget for a field 
study of television's prosocial possibilities. 


'e are beginning to look at television's 
impact over a broader range as well. 
Adults also watch television, and we need 
to be thinking about how the information 
television provides might serve to influence 
adults and adult decision-making. A recent 
poll revealed that among heavy viewers of 
television in the adult population, there 
was a fear and expectation of personal, 
physical harm at the hand of other persons. 
The level of expectation on the part of 
these people far outstripped the actual 
statistical occurrence of such things. A con- 
clusion drawn from these findings points to 
television's constant fare of crime and may- 
hem having taken its toll in the sense of 
personal security felt by these viewers. 

Television's role here can be more easily 
understood if we remember that our per- 

ceptions about each other, about ourselves, 
and about our roles as members of our 
communities, are all in some sense shaped 
by our exposure to cultural inputs. Tele- 
vision is such an arm of culture, and a very 
significant carrier of cultural messages. Its 
impact goes far beyond mere entertain- 
ment because, of all the cultural influences 
present in society, television has the po- 
tential to reach the greatest number of 


.here was a time when the exact content 
and approach of cultural inputs such as 
entertainment were of somewhat less con- 
cern. .Access to such inputs in pre-tele- 
vision ages was limited by factors such as 
cost, distance, interest, and lack of publici- 
ty. The fact that television is now present 
in nearly all American homes has taken 
away virtually all of those barriers, allow- 
ing mass exposure to the same inputs 
simultaneously and continuously. 

Psychologist Urie Bronfenbrenner has 
pointed out that television's greatest threat 
may go beyond its content to the problem 
of time involved in watching it. Television 
has a tendency to prevent involvement in 
social interaction. Even when we watch in 
groups we tend to become so involved in 
what we are watching that very little in- 
teraction takes place. Children and adults 
who are at the set for the six hours it is on 
per day in the average American home are 
quite expectedly being kept from the kinds 
of social experiences which, at least for the 
children, are so important for their moral, 
social, and intellectual growth. 

What can we do about these and other 
problems television presents? As a 
denomination, our involvement in research 
and production efforts will help to model 
alternatives to the dangerous content we 
see all too often. As individuals, we can 
make ourselves sensitive to the kinds of 

things we watch. We need to be aware of 
television's role as a presenter of informa- 
tion about reality which, owing to the per- 
vasiveness of the medium, may be having 
an effect on us and on our society. We also 
should be aware of our rights and respon- 
sibilities in broadcasting. The airwa\es 
belong to us, and it is our place to ensure 
that broadcasters are good stewards of this 

As Christians and as Brethren, our in- 
terest focuses on value perceptions and 
theological perceptions carried by televi- 
sion. Television packages remedies for us 
in a variety of forms. If we are sick, 
medicines can make us well, if we are poor, 
finance companies can make us rich, and if 
we are unsure that there is anything we 
need, television can point out some needs 
for us. All of these "remedies" in some 
sense are filling roles we as Christians 
might rather assign to God. A \ itamin-iron 
supplement can make us happy. Therefore, 
if we are happy, who deserves our alle- 
giance — God, or the product? We should 
decide whether television-mediated con- 
sumption is really consistent w ith Christian 
faith and Christian life. 


t is a difficult task to change our 
relationship to something as pervasive and 
subtle as television. It is perhaps witness to 
the greatness of our faith and our sharing 
together, that it is in this context that 
progress can be made. Especially in 
reference to this medium the need is to af- 
firm our indi\iduality and the importance 
of our community in a world which con- 
stantly pulls at us to conform. □ 

30 MESSENGER January 1976 





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Even if you don't have any money 
you ought to have one. 

Everyone has seen the classic "will" scene on 
television. The lawyer droning on about how the 
deceased has left incredible sums of money to his wife, 
son and favorite sheepdog. Maybe that's why many 
people think only the very rich leave wills. 

In real life everyone should have a will. Even if they are 
not going to leave one red cent. Because everyone 
leaves something besides money. 

Sentimental things like great-grandfather's clock, the 
old family Bible, mother's china, dad's violin. Without a 
will everything is up for grabs. With a will you can 
specify who gets what. 

If you are going to leave some money and you don't 
leave a will, the emotional and legal entanglements can 
be devastating. A will can make sure your money and 
other possessions are handled responsibly, in keeping 
with your Christian faith. Before you say you don't have 
an estate to leave, check out things like company 
insurance, pension plans, or any stock or property you 
may own. You may be worth more than you think. 

But after talking about money and property, you get to 
one of the most important reasons to have a will. Your 
children. If something were to happen to both parents 
at the same time and there's no will, who gets the 

children may be the last person you would want to have 
them. A will is a legal statement as to who the guardian 
will be. 

Getting a will is easy, but it is not a do-it-yourself job. 
First, make a record of your affairs— your estate— and 
consider seriously how you want it distributed after 
your death. Then go to a lawyer and prepare a will in 
keeping with your desires and faith. 

Everybody needs a will. Your first one may not be your 
last. But you ought to have one. 

Please send me wittiout obligation the following booklets: 








Church of the Brethren General Board 
Office of Stewardship Enlistment 
1451 Dundee Avenue, Elgin, Illinois 60120 



On identity, Navajo indigenization 

Dan Lichty 

Being Brethren 
gives identity 

I am part of the educated, liberated gener- 
ation. Daily I encounter my peers, who 
struggle to find identity in a culture that 
sometimes seems a moral abyss. I watch as 
those around me drift in whate\er moral 
currents sweep about them. They grasp for 
values to make their own; for an identity in 
our rapidly moving society. 

Education brings us to the realization 
that many moral systems have proven 
useful in the history of man. .Agriculture 
developed with the help of a fertility cult in 
which ritual prostitution was a sacred part 
of the religious life of the community. The 
Greeks had time to lay the foundation for 
science, philosophy, and the arts because 
they utilized slave labor to run their cities. 
The wisdom of Mao put food into the 
mouths of hungry Chinese, yet Mao's 
wisdom allows little room for intellectual 
freedom. Education liberates us to logically 
justify an entire spectrum of moral \alues. 
Consequently, in the confusion of pursu- 
ing whatever philosophy seems appropriate 
at a given moment, most of my peers end 
up with no values; no identity. 

Though educated and liberated I need 
not chase after sages, past or present. As 
long as I can remember, the Church of the 
Brethren has enveloped me with a strong 
sense of identity. I feel a part of the 
Brotherhood; part of a people with roots in 
the past that give direction and strength for 
the future. For 267 years Brethren have 
lived, worshipped, and struggled together. 
Together we have sought God's will for us 
in our life as a people. 

As Brethren, we have our own tradition; 
extending from the footwashing to the 
Granddaughter's Inglenook Cookbook. We 
have heroes and values that are uniquely 
ours. Those we remember as heroes are 

To hold in respect and fellowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Here I Stand" responses are invited. 

heroes according to Brethren standards. 
Our heroes are not powerful conquerors or 
brilliant philosophers. Most often they are 
gentle people who put the spirit of the foot- 
washing into action. 

We sing songs about a brother who en- 
visioned the grassy hillsides of Spain pro- 
\iding milk and meat for hungry 
Spaniards. We remember the courage of 
one of our young brothers, who died in 
Vietnam while serving the Vietnamese, not 
destroying the Vietnamese. We have an in- 
spiring sister in our midst whose love for 
God's children is so great that she could 
find words of kindness even for General 

Brethren have something to offer their 
children that is more vital than even libera- 
tion. Brethren can offer their children a 
chance to become part of a people; for to 
be Brethren means to have a moral and 
physical identity as part of the ongoing 
history of a people dedicated to serving 
God and man. D 

Former Navajo workers 

Self-support, but 
slow the pace 

Meeting as a reunion of former Navajo 
Mission workers. .'\ug. 8-9, at Camp 
Swatara, we wish to register strong feelings 
regarding continuing work among the 
Navajo Indians of the Lybrook area in 
New Me.xico. 

We are all much aware of the need of 
Christian teaching among these people. We 
also know of the receptive spirit for the 
Christian message which exists in these 
people. We know from frequent personal 
contact with these people that they are 
greath disappointed in the delay of our 
church to give them adequate help toward 
building a house of worship. They have 
been pleading for such a building for twen- 
ty years. It is doubly hard when Indians are 
disappointed and disillusioned when 
the government and the church lets them 
down. They are also disappointed that the 
work of the mission, which was begun in 
good faith by the early directors of the mis- 
sion program, has been neglected and. at 
present, is at a very low ebb. 

One reason why our concern is so great. 

is the fact we have seen first hand how 
deserving the Navajo people are of help 
from their stronger brothers and sisters in 
the faith. We know how necessary it is to 
support their strength with our strength. 
We have no thought that we should fulfill 
any role that the Navajo people could 
realistically fulfill themselves. 

We are as eager as those formulating the 
present goals for the Navajo work to e\en- 
tually have a self-supporting church. 
However, we strongly feel that the move- 
ment toward this end has been too hast\ 
We believe that the assignment of difficult 
responsibilities to "babes in Christ" has 
been frustrating to the persons involved 
and to the program. 

We very carefully studied and discussed 
the statement of policy regarding the 
Lybrook Mission which was printed in the 
February 1975 Messenger, and reprinted 
in a brochure entitled SH.'KRE, and in the 
January 1975 listing of projects funded h\ 

We respond strongly to the implications 
and suggestions. Following are some direct 
quotes from various persons in our group: 

"1 do not feel that the Navajo people are 
ready or want to take over the role of 
leadership entirely. I do not feel that it is at 
all necessary to have complete indigenous 
leadership, but rather have a working 
together of all parties in\olved. Individuals 
that we send to Lybrook need not be so 
much professional as to be men and 
women of God, filled with the Holy 

"The few Christians remaining in the 
mission area are strong and well estab- 
lished in their faith but the\' need more 
support and constant association with 
strong Anglo leadership. By the widest 
stretch of the imagination, can the Navajo 
Christians be considered other than 'babes 
in Christ' who need more nourishing from 
the greater church family''" 

"It seems that we as members of the 
Church of the Brethren have a definite 
obligation to the Navajo people. Much 
time, effort, energy, money, and prayer has 
already been put into the work at Lybrook 
Seeds have been sown and we have the 
responsibility for the nurturing of the 
Christians there, and for winning many 
more to Christ." 

"Across the Brotherhood there is interes' 
and a willingness to support the work. We 

32 MESSENGER Januarv 1976 

ed to work side by side with the Navajo 
eople in the spirit of lo\e. encouragement. 
nd cooperation. They must assume 

adership roles in time, but at the present 

e ought to stay in there helping them 
;alize their dream of the church in the 
ommunity. and a continuing spiritual 
wakening among them." 

We cannot help but wonder about the 
ffectiveness of the use of S33,000 in\ested 
1 1974 by the General Board in the 
ybrook work. Some of us have suggested 
efore that there are many experienced 
srmer workers at Lybrook who would be 
iger to share some advice about the 
rogram if consulted. 

We were skeptical of the closing 
aragraph of the statement of the General 
oard goal for the work with the American 
ndians. We quote: "Empowerment, per- 
jnal and group identity, community ac- 

('on. intercultural awareness, these are 
alues and sensitivities which underlie 

H ARE's approach to Native Indians." 
I liese are powerful, well chosen, and 
leaningful words. Howe\er, if the Indians 
eed anything they need understanding and 
onesty. We doubt if many of our best 
ducated and qualified leaders in our 
Javajo family could understand this 
aragraph. We think we should share all of 
lie plans we make at top levels with the 
ersons so vitally affected. 

We submit these thoughts to those in 
ositions of advice and direction, with a 
lea that this concern be considered with 
areful study and prayer; that we ac- 
omplish effective action in ser\ing this 
lost worthy and fruitful endeavor. 

Since the Lybrook Reunion in August of 
975, we learned that an Anglo pastor 
Russell W. Kiester) has been secured for 
he Lybrook Church Fellowship. We are 
Iso aware of the fact that church status 
las been given the Lybrook Navajo Mis- 
ion. This can meet an urgent need, that 
f giving the Navajo Christians a feeling 
f belonging and having fellowship with 
ithers in the Church of the Brethren, a 
lart of the Body of Christ. D 

The above stalemenl vvas submitted, with 

Christian love, by John and Mary Becker. 

Donald and Doris Diberl, Barry and 

Colleen Haldeman, Williant and Bernie 

Hayes, Curtis and Ruth Johnson. Fonda 

Hinlon McKalvin. Richard and Thelma 

Melvin, Mary Miller, Mildred Myers. 

James and Becky Oswald, Emmanuel and 

■ois Palel, Hudson and Bonnie Sadd, Jack 

and Adelia Wade, and E. Mvrl Wevant. 

r— \^/— n 


Please include a Mes- 
senger address label 
to insure prompT 
service whenever you 
write us about your 
For change of ad- 
dress: If you're mov- 
ing, please let us 
knovt/ four weeks be- 
fore changing your 
address. 'Place mag- 
azine address label 
here, print your new 
address below.' If 
you have a question 
about your subscrip- 
tion, place your macj- 
azine address label 
here and clip this 
form to your letter. 


— / S— . 

Mail »o: Messenger, Church of the Brethren, 
General Board, 1451 Dundee Ave,, Elgin, 
III, 60120 


(please print) 




zip code 

Anna — 


and the Bible 

Anna Mow retells the stories of 
Bible figures and of the first 
Christians, in each case she 
adds a personal story from her 
own life and shows iiow to ap- 
ply the Bible's wisdom to our 
own lives. 


Regular price, $4.95 

Sale price, $2.95 plus 40$ p & h 

Order from 

The Brethren Press 

1451 Dundee Ave. 

Elgin, 111.60120 

by a 


These paintings illustrate a beau 
tiful Bicentennial calendar. The 
subjects were carefully chosen to 
best represent rural America. 
From the nostalgic, deserted gen- 
eral store to the giant harvesters 
awaiting harvest, Joseph Ocker- 
man has painted the story of a 
people— a hard-working, ingeni- 
ous, and religious people. 

The paintings, while universal 
in theme, are actual places 
around the small, midwestern 
community of Brookville, Ohio, 
where the artist lives. 

They will make lovely, original 
gifts and will mat and frame 
nicely as a special memento. 
Printed on fine quality paper. 
Metal binding. Excellent colors. 

Bicentennial Calendar, $3.00 
each, plus 25 cents postage. 
Send check to: Joseph Ocker- 
man, 551 No. Clayton Rd., New 
Lebanon, Ohio 45345. 

One third of the purchase price 
will be contributed to the SHARE 
program of the Church of the 
Brethren General Board. 

January 1976 messengfr 33 



Many of the new resources in the Church 
of the Brethren's heritage curriculum are 
now ready for use. The curriculum order 
form which congregations now have in- 
cludes the complete 13 session materials for 
all grades. 

These materials are not e.xhaustive; they 
are a beginning exploration of Brethren 
history. They are designed to give an in- 
troductory background of historv with 
interest-whetting activities and discussions 
to lead to further discoveries. 

The materials lift up the importance of 
our being a New Testament church by in- 
cluding the use of scripture in every ses- 

The materials adapt equally to the learn- 
ing center approach and the more 
traditional classroom. They are meant to 
be experiential, not formal. Some of the 
activities m the units are interchangeable 
with other grade level units. For instance, 
the homemade butter, jam, and cornbread 
activity found in K, 1. 2, 3 could be used in 
any class, including adults. Teachers of K 
through 6 would benefit by reading the 
junior high material for background. Also, 
every teacher could profit by going through 
the self-instruction booklet (see below). 
Maps, suggestions for activities, the Yoder 
time line, and other materials also have 
universal use. (Be sure to order enough 
that no one needs to wait on the materials, 

Kindergarten, 1, 2, 3 

Children of these ages are not ready to 
understand history as such. They have a 
limited concept of time. So Mary Greena- 
walt, the writer, has designed these ses- 
sions around Brethren and Christian con- 
cepts of life-style. Through a "sharing 
game" the children learn how to show con- 
cern for others. Such scriptures as 
Matthew 6:19; 6:28; and 25:40 set the 

perspective for these sessions. Through 
games, puppets, songs, stories, picture 
strips to color, paper crafts, drama, can- 
dlemaking, baking cornbread, making but- 
ter and jam, dolls, and many other ac- 
tivities, the children begin to understand 
their Christian and Brethren heritage. 

There is no separate teaching packet. All 
the materials you will need (that you can- 
not easih find at home) are included. The 
only exception is the set of picture strips 
which you order one per learner. 

Teacher's book, $4.95. Picture strips. 25c 
per learner. 

Grades 4, 5, 6 

The goals of this unit, written b\ Phvllis 
Miller and Gladys Olson are "to explore 

pie. writing letters, designing interest cen- 
ters, simulation games, listening to record- 
ings, and many other activities. 

There is no student's packet. The 
teacher's manual is self-contained except 
for the multimedia resources. (These are 
highly recommended and are suggested for 
use at appropriate places m the session 

Teacher's book, $4.95. 

Grades 7, 8, 9 

Each session of this unit, prepared by Jack 
Lowe, includes a short play which can be 
easily read extemporaneously or more 
elaborately prepared by the young people. 
Through drama the youth will begin to ex- 
perience the emotions surrounding the 




ij: Aievi 



- , « V 

^. .. > J 



our heritage, to come to appreciate what 
our church has been, what it is, and to 
commit oneself to responsible participation 
in its continuing heritage and history." 

Because children this age are ready to 
learn the content of history, each session 
offers definite historical input. They in- 
clude: European origins, coming to 
America, the love least, publications, how 
church business is handled, mission 
programs, and peacemaking. 

This data is discovered and acted upon 
through story, slides, painting a mural, role 
playing, time line, game playing, making a 
notebook, designing a symbol, locating on 
a map. reading and working with scripture, 
making communion bread and shoo fly 

decision or event that faced the Brethren. 

The session topics include: the decision 
leading to the first baptism, the Christmas 
baptism and love feast in America, the 
Brethren during the American Revolution, 
the move westward, the first woman and 
the first black ministers, the stand against 
slavery, return to Europe in mission, the 
1881 division and publications, the 
Brethren service emphasis, how business is 
cared for, and facing the future. 

Along with the plays, discussion 
questions and Bible references are given. 
Also suggested are things to do: a Penn- 
sylvania Dutch menu with recipes, creat- 
ing a classroom environment, interviews 
with persons about baptism and other 

34 MESSENGER Januarv 1976 





i =51rS:?^-jT'£ 


— 'zr.zr: 

Sample pages from the Kinder- 



garten. 1. 2. 3 hook ^h(>\\ how in- 
leresiing heritage iearmng can he. 



spued with activities like churning 

— ^».i:i:— LL'Z- 

and candle-making. 

topics, drawing a map of the world, mak- 
ing communion bread, attending a love 
feast, weaving, drawing a "fraktur." mak- 
ing toys, looking at old Brethren 
publications, block prmting, field trips, 
surveying the congregation, compiling local 
church history, and preparing a worship 
service. The heritage multimedia resources 
are also very useful with this unit. There is 
no student's book or packet. 
Teacher's book, $6 95. 


Centering on the interesting ten years 
between 1840 and 1850, this unit by James 
H. Lehman touches on such aspects of 
Brethren life as life-style, the importance 
and use of the Bible, ordinances, dress, 
worship, love feast, baptism, the "order" of 
the Brethren, illustrious persons, eastern 
Brethren and western Brethren, and other 
completely fascinating stories about the 
pioneer Brethren in a young America. 

Because of a co-publishing arrange- 
ment, the available date for this book's use 
is April 15, 1976. (It will be displayed and 
sold at the Annual Conference sales ex- 
hibit.) The student's book will be a 248- 
page paperback with over 75 authentic il- 
lustrations. By using the actual accounts 
from many sources, the author has made 
this an intriguing as well as instructive 
book. There is a teacher's guide for using 
the 13 chapters as material for class ses- 
sions. Again, the multimedia resources are 
very useful with this unit. 

Teacher's guide SI. 95. Learner's book, 

Multimedia Resources 

Brethren History Timeline and Util- 
ization Guide, Glee Yoder, writer. Charts 
present Brethren in historical context. Five 
concurrent streams of history are shown: 
cultural, political, industrial, other 
religions, and the Brethren. Brethren per- 
sons are shown as part of the stream of 
history. A guide suggests ways to be creative 

in a class with the wealth of information. 
This is a basic reference resource with use- 
fulness beyond a study of church history. 

Simulation Games on Brethren History, 
Dale W. Brown, writer. Si.x simulations 
based on major decisions which Brethren 
made. Gi\es complete instructions and 
materials to involve groups in understand- 
ing the dynamics inherent in choices 
related to faith, discipleship and obedience 
to the New Testament. Can be used in 
many settings. Ideal for camping and 

Actual incidents used: the Hacker Affair, 
Revival Meetings (Protracted), The Big 
Divisions .^mong the Brethren in the 
1880s, St. Joseph Dress Decision, Goshen 
Decision and Uncle Sam, and Brethren and 
the Consultation on Church Union. 

Self-Instruction Booklet on Brethren 
Heritage. Donald Miller, writer. A step-by- 
step study of issues and events which are of 
major importance in understanding the 
Church of the Brethren. Designed for in- 
dividual use. but usable in a group. Es- 
pecially helpful for church membership 
classes. For grade 5 and up. Includes com- 
prehensive test and optional resource read- 
ing materials. Excellent background infor- 
mation in an easily comprehended format. 

Forerunners. An exciting, educational 
Brethren heritage game for children and 
adults. Fun and learning about such note- 
worthy persons in Brethren life as Alex- 
ander Mack, Peter Becker, Anna Mow, 
Ted Studebaker, Laura Wine, Conrad 
Beissel, Christopher Sauer, John Naas, 
Christian Hope, Alvin BrightbiU, and John 

Use this game as an enjoyable alternative 
to "class as usual," or as program material 
for fellowship groups, youth meetings, 
family get-togethers. 

The game comes with instructions for 
playing and many suggestions for ways it 
can be used in learning Brethren heritage. 

Order one set per 4-6 people. S2.25 each; 
10 or more $2.00. 

Texts in Transit: 13 New Testament 
Passages That Shaped the Brethren, has 

been prepared by Graydon Snyder and 
Kenneth Shaffer. A Bible study resource, 
each of its 13 chapters includes two 
translations of the selected text, one 
traditional, the other a free-church transla- 
tion; commentary on the meaning of the 
passage in the context of the biblical 
writer; discussion of use and influence of 
the passage in the life of the Brethren; in- 
terpretation of significance of passage for 
Brethren today: and suggested reading and 
questions for discussion. Helps to show 
why and how the Church of the Brethren 
has been a New Testament church. 

Among texts included are Matthew 5:33- 
37, Luke 14:25-33, John 13: 1-17, Romans 
12:1-2 and 9-21. and James 5:13-16. For 
high school youth and adults. 

Price SI. 95. 

The above resources may be effectively 
used in many settings — church school, 
membership classes, vacation church 
school, summer camp, youth meetings and 
retreats, independent study; and study and 
fellowship groups. The Self-Instruction 
Book and Te.xts in Transit ought to be re- 
quired reading for all new members. They 
together perhaps give the most usable suc- 
cinct overv iew of our history and beliefs 
that one can find. All these resources are 
elective units which will be exciting and 
helpful as they are positioned in the ongo- 
ing educational program of your church. 

About the Symbol 

The Heritage Learning Program symbol 
is composed of three elements: ( 1 ) The 
bridge, recalling the 1708 baptism at 
Schwarzenau and the Brethren bridges of 

reconciliation; (2) the Book, signifying the 
importance to the founders of the New 
Testament as their rule of faith and prac- 
tice and the Brethren's education and pub- 
lishing history; and (3) the foot tub, desig- 
nating love feast and footwashing and the 
service motif of the Brethren. These com- 
bine to symbolize the life and witness of 
the Church of the Brethren and the objec- 
tives of the Heritage Learning Program. 
— Wilbur E. Brumbaugh 

January 1976 messengkr 35 



This is Da\'e Horsey. Tall, red-haired and handsome, he 
s, by his own admission, charming. At 24 he has 
successfully, avoided painting himself mto a corner 
despite his artistic passions. .And as an accomplished 
political cartoonist, he has reached into the related 
fields of journalism and book publishing, neatly 
chalking up e.xperience on eight newspapers besides 
peddling his own book of cartoons, Polilks ami Other 
Perversions (Shambala Publications Group, Seattle, 
1974, $3.45). 

Dave Horsey walked into my life and my office 
simultaneously one sleepy afternoon, bringing his 
special brand of Brethren pi/a/z with him. 1 was dimly 
aware of him being introduced as the person who, if 
there had been less horsing (!!) around, might have had 
his name on the door where mine is now emblazoned, 
the whole world (or at least the population of the 
General Offices) waiting for proof that it deserves to be 

Dave by contrast, has already proven his usefulness 
to the world of journalism and is now searching for his 
particular niche in it. Beginning as a commercial art 
major at the Universitv of Washington in Seattle. Davt 
was converted to journalism as a major and profession 
when he became editor of The Daily, the university 
newspaper with a circulation of 27,000. 

"It was the first time 1 had had such a position of 
authority," Dave recalls. "I was trying to please 
everyone and somehow it ended up with everyone mad 
at me. It was quite an e.xperience; I had to face things in 


m\selt that I didn't know were there. 1 found out that 
kindness, unless it has real disciphne behind it. turns 
you into a jellyfish. You'se got to take a position and be 

■■Journalism." he continues "is such a crazy, hectic 
sort of life, and you don't have time to think of people's 
feelings. It is a cynical profession. It goes against my 
basic feelings. I'm not certain I will last in the 
mainstream of things." 

As a committed Christian, however, Da\e sees a 
basic compatibility between the press and the church. 
"They are both committed to spreading truth." he 
points out. "I have idealistic reasons for being in jour- 
nalism. I want to change the world and 1 see the press 
as an important part of maintaining ci\il liberties and 
spreading truth." 

.Although Da\e unhesitatingly describes himself as an 
optimist, the truth that he sees and communicates is 
often grim. He has compiled in Polilics and Other 
Perversions a collection of cartoons treating the truth 
with all the sarcasm and disdain it often deserves, lam- 
basting Watergate figures, the energy crisis, and the 
public's inability to acknowledge, in his own words, 
that there are '^Narmits in the American pie." 

In his forward to Politics Dave notes, "I have found 
that the political cartoon is almost always a negative 
statement. This has been at times, of some distress to 
me. I am a Christian who appreciates people with a 
hopeful outlook on life and who has always thought 
that life should be a celebration, not a prolonged 
preparation for a funeral. So the inherent negati\ ism of 
imy craft has forced me to find other \ehicles for saying 
all that I feel needs to be said." 

Dave has fulfilled part of this need for other 
mediums of expression in the form of several pages of 
te.xt that appear before each section of cartoons in 
\Politics and Other Perversions. 

"... it is vitally important to spread some spiritual 
light into the madness and misdirection of our society," 
he says. "It is important to proclaim that the rumors of 
God's death are only wishful thinking on the part of the 
[most cynical among us." 

"The God of love is alive and healthy and, though 
we rush pompously about avoiding that fact. He still 
:alls us to our dual task: to seek God by serving the 
truth, and by giving love, care, and respect to all our 
brothers and sisters in the human familv." 

Sprawled in my "director's 
chair" for this conversation, 
Dave's charisma corroborates 
my stereotype of political car- 
toonists while his religious 
comments confuse it. With a mind 
that seems to cover even more 
territory than his pen, I want to lay 
down my own and ask point- 
blankly how he came to be the in- 
telligent, eccentric, talented person 
grinning at me like one of his car- 
toon caricatures. I point mv 
questions in a more conservative direction, however, 
addressing myself to an unusual statement Dave makes 
in Politics, hoping it will be the key to this flamboyant- 
ly free life. 

In his book, Da\e describes his parents as "wise and 

"I've given them credit for everything," Dave ex- 
plains. ".Any good impulses I have really come from 
them. Both have a very strong spiritual life and they 
raised me with an awareness of living. They had me 
meet mv problems spiritually and showed me that 
religion was more than church, it is a part of life, a way 
of being." 

Dave arrived at the Olympic View Church of the 
Brethren in Seattle more by accident than plan or pur- 
pose, after a hodgepodge of religious growth ex- 
periences. Left free by his parents to discover his own 
religious life. Dave says that the Brethren have helped 
round out many of his religious views. 

He has been active in the church as a junior high 
group leader and camp counselor. In addition he has 
participated on behalf of the Brethren in a statewide 
United Ministries program, on a task force to work out 
new ways of worship and celebration. 

Dave involves himself in this way because his inter- 
pretation of Christianity requires it of him. "I have 
recently started calling myself a Christian humanist," he 
explains. "My spiritual impulses are ol little value un- 
less people are involved — good, old crummy people!" 

Where does the guy who seems to have it all figured 
out go from here'.' Well, out of my office for one thing. 
On his way to conferences, and interviews with book 
publishers and newspaper editors, he is a young man in 
search of a wav to use his talents most effectiveh for his 

Januarv 1976 sihsstNCiR 37 

"WHO c^RE•s ABOUT Jul ;; 


38 MESSENGER January 1976 

ow n happiness and for the cause of truth. 

With the confidence that experience on three major 
W ashington newspapers has given him. Dave is 
searching for the "right" job, as well as feeling out the 
possibilities of having his second book. The Media 
Lords, published. 

"I had my life all figured out until I was 21," he 
chuckles, "and everything beyond that was a vast gray 
area. There are all kinds of things I'd like to do, but I'm 
afraid of making choices and excluding something else. 
1 fall back on my basic belief of life; God has a plan for 
my life, life is good if I make it good." 

What more is there to say about a person who 
describes himself as charming, except to agree? As he 
strides out the door in search of a future I am both 
humbled and happy to be the one staying behind. But I 
watch him go with a bit of en\y too. Wherever his life 
takes him there is sure to be an adventure close by — a 
political, personal, or spiritual adventure that will pop 
up one day in picture or paragraph. □ 



fiUPWfiT FREELO*W«ft$ 
MO Ri(*tl<iHEftS?;* 


About the cartoons: The cartoons on these pages are taken from Dave's book. Politics and Other Perver- 
sions. They all appeared originally in The University of Washington Daily, of which Dave, in 1974. 
switched from cartoonist to editor. The cartoons run the whole gamut of a political cartoonist's targets — 
from politics itself to wars, American life-style, feminism, and theology. "Little Guy" (opposite page, far 
left), in revolutionary garb, often appears as a cartoon footnote. 

January 1976 messenger 39 

Arise. Your light has come 

He look . . . for hrighiness. hut we walk in 

He grope for the wall like the blind . . . 
We stumble at noon as in the twilight. 

How more accurately could one describe our con- 
dition today than with the cry Isaiah uttered more 
than 2500 years ago? The prophet's theme is ex- 
pressed again and again in the words ot contem- 
porary observers. 

News commentator Harr\ Reasoner told 
professional journalists a few weeks ago that the 
trauma and turmoil the L'nited States has been 
through in the last twehe years are enough to 
ha\e killed a lesser nation. Confronted by 
assassinations, riots, the Vietnam War. a presi- 
dential resignation, and widespread questioning of 
values, the country, he said, has gone through a 
period of "national introspection that has ne\er 
been matched by any nation that has sur\i\ed it." 

PsNchologist Kenneth B. Clark points to stark 
inconsistencies in American life and underlsing 
them a crisis of moral ambivalence — "an honesty- 
dishonestN' dilemma . . . inextricably entangled 
v^ith status striving, success s\mbols. moral and 
ethical pretensions, and the anxieties and fear of 
personal and family failures." 

Editor and author Norman Cousins, com- 
menting on the peril of a world undersupplied 
with food and oversupplied with nuclear arms, 
warns, "If the turbulence of go\ernment and 
politics has taught us anything at all in the past 
half century, it is that men at the top are as prone 
to wild aberrations and insane judgments as are 
other mortals throughout human society. Govern- 
ment leaders who believe nuclear weapons are es- 
sential to the public security confess their unfit- 
ness to superintend the human future." 

Such \iews support what mans alread\ sense, 
that ours is a time of spiritual winter. The human 

spirit is frozen. The preoccupation of culture is 
with death and destruction. In such a season, can 
life's possibilities be affirmed'.' 

If there is one place where hope is to be con- 
fessed it is within the church, within the communi- 
ty of believers in God, if that community is 
responsive to its call. For in the gospel restoration 
and regeneration abound; in Christ new birth and 
new life come. 

Consider the familiar passage in James, "be ye 
doers of the word," which also can be rendered 
from the original Greek text, "be poets of the 
word." The injunction is to approach reality with 
imagination, to make facts into factors of change, 
to erect signs of hope and reconciliation. To dis- 
cover that in Christ the future is not obscure; life 
is not devoid of meaning; hope is not obsolete. 

British author Malcolm Muggeridge claims 
"beyond any shadow of a doubt that what is still 
called Western Civilization is in an advanced stage 
of decomposition." But he is not despairing. As 
a Christian he professes, "Each symptom of 
breakdown, however immediately painful and 
menacing in its future consequences, is also an oc- 
casion for hope and optimism, reminding us as it 
does, that truK God is not mocked, and that men 
can no more live without reference to him now 
than could the children of Israel find their way to 
the Promised Land without his guidance and sup- 


he source of hope is God, a dependable God. a 
God whose will is that even in the darkness of 
winter we affirm with Isaiah: 

Arise, shine: for your light has come. 
And the glory of the Lord has risen upon 

— H.K.R. 

40 MESSENGER January 1976 

cS4§ tiip^ther 

t\as loved me, 


IlcMpdyOa. . " 

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OF j 

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HUNGER I ^°"l'^ got 

?"*' 'Jl^^ ■ to give 

Guideposts in 
the Sexual 
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Where the 

Simple Li\ing: 
A New 




7Xe ^^^etiUe^c ^ei4— 

Promote Brethren pamphlets in 
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IOC each; $1 00 for 
1 2 of one title 

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terms of daily living, lifestyles, 
attitudes, and in personal and 
group behavior; this is what the 
new Brethren series of Christian 
Life pamphlets is all about. 
Where the Spirit Is, Carroll M. 

Simple Living: A New 
Necessity, T Wayne 

Guideposts in the Sexual 
Wilderness, Guy E. 

Wampler, Jr. 

You've Got a Lot to Give, 

Robert Neff 

Reaching Toward the 
Promise, Warren F. Groff 

Hunger; A Biblical Perspec- 
tive, Richard Gardner 


25C each; $2.75 for 
1 2 of one title 

The earliest Brethren searched 
the Scriptures, looking for the 
principles and practices that 
would characterize a New Testa- 
ment church. They agreed on 
certain ordinances and ideals 
that are basic for Christian life. 
The Foundations Series is a 
group of these Brethren writings 
recently redesigned and 
reprinted for modern readers. 

The Brethren Love Feast, 

William M. Beahm 
Anointing for Healing, 

Warren D. Bowman 
The Meaning of Baptism, 

William M. Beahm 

Ideals of the Church of the 
Brethren, D. W Kurtz 


Edward K. Ziegler 
40C each; $3.50 for 12 

I 1" 

Please send Brethren pamphlet 

display unit containing 12 each 
of 11 different pamphlets. 
$22.00 including p&h. 




State ZIp- 


1 451 Dundee Ave 

Elgin. Ill 60120 


B.RUARY 197 

»»A^ 'fW 








the century past . . . 
. . . the century ahead 









Brethren in Mission, introduction to the 20-page section 
highlighting the centennial of Church of the Brethren missions. 

Scandinavia. Glen E. Norris, a missionary to Sweden in 1929 
offers an appraisal of the first Brethren venture in overseas outreach. 

Christian Hope. Terrie Miller profiles the unlikely pioneer who 
opened o\crseas work for the Church of the Brethren. 

In Mission Today, vignettes of current Brethren witness in Israel, 
Nigeria, India, Ecuador, Niger, and Ireland. 

A Team Grows in Brooklyn, a visit to a domestic outreach 

prci|ect, Hispanos l^nidos in Brooklyn, by Lois Teach Paul. 

Free Us . . . That All May Be Free. Howard E Royer reports 
on the latest assembly of the World Council of Churches, an out- 
growth of the missionary movement. 

Recommissioning for Century Two. Phyllis Carter lifts up a 

\ ision ot where, whom and how Brethren may serve in their second 
century of mission. 

Still the Great Go Ye. Chalmer E. Paw says that for Brethren the 

"great go ye" is still before us, but we must be sure it is the total com- 
mission of our Lord. 

Woman: Total or Whole? Beth Glick-Rieman rejects the image 
of "the total woman" and offers the vision of "the whole woman." 

RoyorganiC Gardening. Harold a. Royer gives one man's 
answer to what a missionary does in retirement. 

In Touch profiles of Fumitaka Matsuoka, Brad Geisert, Lola Helser (2) . . . 
Outlook reports on Brethren treasures, curriculum, overseas opportunities, 
higher education conference. Dan West memorial, MARC kit, "Believe It or 
Not," White House protest, health care testimony, Denver SHARE project. 
Wall Street Journal, Reba Place congregation. New Windsor memorial, sex- 
ploitation, CIA and missionaries (beginning on 4) . . . Underlines (7) . . . Up- 
date on Overseas Workers (8) . . . Resources on "Mission Today" (30) . . . 
Turning Points (31) . . . Here I Stand offers perspectives by Lynn Pfeiffer, 
I.eona Z. Row, and Ralph P. Coleman Jr. (36) . . . Editorial, "The Saints Are 
True Liberators" (40) 


Howard £ Royer 


Kermon ThorDason 


Kenneth I Morse 


Clyde E Weaver Ruby F Rhoades 


Gwendolyn F Bobb 


Galen B Ogden 

VOL 125. NO 2 


CREDITS Cover. I. 16 Ed Buzinski 4 Carol 
Riggs. 6 Leiand Wilson, 9 Juniata College. 10 
Brethren Service Center, II upper left J, Henry 
Long, upper right Don Honick. lower center H. 
Spenser Minnich. upper center. 38 Kermon 
Thomason. 18 Glen Draper, 19 Rural Service 
Center. 23 left, 3rd and 4lh from left. 24 left, 25 
4th from left Howard E. Royer. 23 2nd and 5th 
from left. 24 right. 25 left. 2nd, 3rd. 5th and 6th 

Irom left RNS 29 Camera Cli.\, 32-33 from cover 
of "The Total Woman," 39 Harold A, Royer. 

Messengfr is the official publication of the Church 
ol the Brethren Entered as second-class matter 
Aug 20. 1918, under Act of Congress of Oct. 17, 
1917, Filing date, Oct, I. 1975, MessENCtfR is a 
member of the Associated Church Press and a 
subscriber to Religious News Service and Ecu- 
menical Press Service, Biblical quotations, unless 
otherwise indicated, are from the Revised Standard 

Subscription rates: $6,00 per year for indi- 
vidual subscriptions, $4 80 per year for Church 
Group Plan, $4,80 per year for gift subscriptions; 
$3. 1 5 for school rate (9 monthsl; life subscription, 
$80,00. If you move clip old address from 
MF.ssENGt-R and send with new address. 
Allow at least five weeks for address 
change. Messenger is owned and 
published monthly by the Cieneral 
Services Commission, Church of the 
Brethren General Board. 1451 Dundee 
Ave,. Elgin. Ill, 60120, .Second-class 
postage paid at Elgin. III,. Feb, 1976, Copyright 
1975. Church of the Brethren General Board. 

inu.uu. II 



On February 21, 1971, the Mississippi Delta 
experienced a kind of destruction not often ex- 
perienced in this part of the South, a devastating 
storm that swept across 18 Mississippi counties. 
The most seriously hit community was the town 
of Inverness, located in Sunflower County. 

There were several relief agencies providing 
services for the storm victims. Among these was 
the Church of the Brethren. 

This was the first time I had ever heard of the 
Church of the Brethren in Mississippi. Their 
concern for those people affected (most severely, 
blacks) attracted more than enough attention. 
Whenever I travel through the town of Inverness 
now 1 see how much the town has rebuilt or 
progressed, I am satisfied knowing that the 
dedication and concern by the Church of the 
Brethren during such a needed time is still being 
enjoyed today. 

Brethren involvement in the Delta and Mis- 
sissippi as a whole has not stopped with this one 
disaster. Other volunteer construction teams 
built homes following disaster in Rodney and 
McComb, Mississippi. Delta Housing has had 
the pleasure of having three BVSers working on 
construction and the sewing and reupholstering 
project. BVSers were also sent to nearby Green- 
ville to work with the Freedom Village, Inc. 
Housing Program. Needless to say I hope this 
involvement continues as I believe it benefit.s 
both parties. 

I am glad to see the Church of the Brethren 
accepting its responsibility and hope it will be a 
model for other such church groups to follow. 

Indianola, Miss. 


Regarding James Bultenmyer's criticism of the 
November 1975 Messenger cover (Letters, Jan- 
uary), mai}y people have difficulty appreciating 
the beauty of simple, design-raw color and the 
directness of freely used paint as an expression 
of an idea. True, the Corita print is child-like, 
but children are more often closer to the truth 
than we adults, who seem to have to hide be- 
hind "intricate fancies" and overstated expres- 
sions. There is a place in this world for all kinds 
of art — I still like it very much! 

Joyce Miller 
Franklin Cirove, 111. 


"Here I Stand" in December has an article on 
"Drug Use and the Church." As a person who 
has worked in the area of drug abuse treatment 
for several years, I feel it necessary to respond. 

Arguments as to the harm caused by mari- 
juana can go on forever. Considerable research 
done has been inconclusive, if only to show that 
no one really knows what marijuana does to the 
human body and mind. The main problems 
from marijuana come from excessive use, as 
happens with the excessive use of any other 
drug, including liquor, tobacco, caffeine, bar- 
biturates, and other substances commonly used 



by most Americans, some of which are much 
more physically and mentally dangerous. 

The church's role m drug use could be m 
several aspects. One is to encourage law enforce- 
ment to concentrate on halting the main 
suppliers of drugs rather than arresting the more 
accessible user. This would be more effective in 
hahing illegal drug use. Putting marijuana users 
in prison with hardened criminals serves no con- 
structive purpose and certainly is inhumane. 

A second policy that the church should adopt 
is not one of drug education, contrary to pop- 
ular belief. Educating adolescents as to what 
drugs can do to them, and scare tactics used in 
this manner have been shown actually to make 
teens more interested in using drugs and thus in- 
crease drug usage. 

Rather than drug education, a "prevention" 
program should be adopted for all children in 
churches and schools for all grades, one through 
twelve. Modern prevention programs cover such 
areas as values clarification and decision-making 
skills, teaching children constructive means of 
solving problems rather than turning to drugs. 
This type of approach, if begun at an early age. 
can be successful on a broad range, effective in 
preventing use of alcohol and drugs, as well as 
promoting mental health .... 

A third approach needed by the church is to 
work with adults who tend to abuse tobacco, 
alcohol, aspirin, sedatives, and stimulants. Most 
drugs used in this country are legal, and 
Americans have become used to reaching for 
such drugs rather than solving their problems 
constructively. Drug use is certainly a severe 
problem. However, many of the current laws 
tend to alienate drug users of all types, making it 
difficult to treat such persons. The Christian ap- 
proach to the drug abuse problem should be to 
encourage the treatment of drug abusers rather 
than ignore them. 

Al.-vn Florv 
Tempe. Ariz. 


I am responding to Sylvia Filer's "Congress 
and Criminal Justice Reform" (November 1975): 
Guns are not evil; some who carry them are. 
Guns don't murder; people do. Changing laws 
won't change people. When someone murders 
another person it is only the symptom of a 
deeper problem — sin! 

This is the area the church should be working 
in. In Matthew 28:19-20. the church is given its 
most important responsibility — the Great Com- 
mission; everything else is secondary. 

We shouldn't take the rights away from law- 
abiding citizens, hoping it will restrict a few 
criminals. If this legislation passes. Christians 
will be honest and turn in their handguns but the 
criminals will be dishonest as all criminals are. 
and keep theirs. 

Ban the handguns and the criminals will have 
another law in their favor. Their victims, the 
citizens, will lose their guns but not the criminals 
their own. 

Some park police and police guards are no 

longer permitted to carry their guns, all this 
must indeed make many criminals bolder. 

Landis Hornberger 
Ephrata. Pa. 


Congratulations on your November issue of 
Messenger. Why some congregations do not 
urge their members to subscribe is difficult to 
understand. It has such a wide variety of in- 
terests presented that there is something for 
every Christian. 1 want to affirm your choice of 
art for the November cover. Robert Baucher's 
article on "Giving in but not up" also spoke 
to me. The articles and the litanies focusing on 
the World Council of Churches Assembly un- 
derscore why it is important for our denom- 
ination to be a part of the WCC. Thanks for 
presenting the Good News regularly through 

Irven F. Stern 
San Diego. Calif 


Thank you for such a fine publication. It is 
my personal feeling that the Messenger is one 
way that our brothers and sisters in the far 
reaches of the Brotherhood are helped to feel 
that they are very close to the heartbeat of our 

Michael G. Dilling 
Fort Wayne. Ind. 


The Annual Conference in business session at 
Dayton. Ohio, elected a committee to study the 
issues of divorce and remarriage as they apply to 
all persons, not just to ministers. 

The members of this committee are listed 
below. We are inviting as much participation 
from Brethren as possible in our study for the 
coming year. We encourage pastors and 
parishioners alike to be in correspondence 
and or conversation with us to identify your 
concerns and the areas to which the study 
should address itself 

We commit ourselves as a committee to be in 
conversation with interested persons when we 
are in your area. Also, there will be hearings at 
Annual Conference in Wichita. Kansas. July 
27 — August I, 1976. 

Members of the committee may be contacted 
by letter or by phone as follows: 

Helen Evans. 1007 Hillsamer Drive, North 
Manchester. Indiana 46962. (219) 982-6300 

John Gibbel, Box 201, Lititz. Pa. 17543. (717) 

Robert Neff Bethany Theological Seminary, 
Butterfield and Meyers Road. Oak Brook. III. 
60521. (312) 627-0567 

Steve Reid. Bethany Theological Seminary. 
Butterfield and Meyers Road. Oak Brook. 111. 
60521. (312) 620-2386 

Beth Glick-Rieman, 1400 Cornell Drive. 
Dayton, Ohio 45406. (513) 277-5395 

Beth Glick-Rieman 
Dayton. Ohio 

Volumes could be (and have been!) 
written about the missionary enterprise of 
the Church of the Brethren. On this cen- 
tennial occasion, Messenger happily 
brings into focus a few glimpses of what 
this work has been, now is, and may 

How much more there is to be told, 
though. In every district, every congrega- 
tion, virtually every family the concern 
for missions has left its mark. We hope 
for nothing better 
than to have what 
is shared here, and 
in "Called to Par- 
ticipate," a com- 
panion commemora- 
tive piece produced 
by the General 
^^*^^S^^ Board, spark your 
^"P^ -^w —jnS^ own recall and as- 
sessment of mission. 
Our writer for the look ahead is Phyllis 
N. Carter. Wabash. Ind.. pastor who 
chairs the World Ministries Commission. 
Chalmer E. Faw of the Theological Col- 
lege of Northern Nigeria contributes the 
Bible study. Glen E. Norris, who with his 
wife Lois was once part of the Church of 
the Brethren in Sweden, recounts the 
church's first overseas mission venture. 

Terrie Miller, Communications intern, 
retells the story of Christian Hope. Lois 
Teach Paul, also of the Communications 
staff, writes on ministries in South 
Brooklyn and at Dahanu Road, India. 

Other vignettes of Brethren witness to- 
day are offered by Merle Crouse, H. 
Lamar Gibble and Roger Ingold of the 
World Ministries staff and Ronald D. 
Petry of the General Services staff Also 
contributing articles are Shirley Heck- 
man and Beth Glick-Rieman of the 
Parish Ministries Commission. 

Here I Stand writers are Lynn Pfeiffer. 
Lombard, 111., Leona Z. Row, Hiroshima, 
Japan, and Ralph P. Coleman Jr., Jen- 
kintown. Pa. Shirley Fulcher Wampler is 
from Mechanicsville, Va.; Harold A. 
Royer from La Verne, Calif 

Our February cover, showing John J. 
Waba, community development leader in 
Nigeria, and Roger Ingold, WMC Africa 
representative, against a mission scene of 
some fifty years ago, suggests the hun- 
dred years of mission history that form 
the basis for implementing the World 
Ministries charter, which says, "Our mis- 
sion is verifying Emmanuel — God with 
us! — in one great mission in the 
world." — The Editors 

Februarv 1976 messenger 1 

Fumitaka Matsuoka: Cultural bridge builder 

Having been introduced to Chris- 
tianity as a second grader who liked 
candy. Fumitaka Matsuoka ("Mat- 
su") knows the difference between 
spoken and lived Christianity. As a 
child in Tokyo he attended church 
each year just long enough to make 
the list of Christmas candy recipients. 
Later, as a Buddhist teenager in a 
Christian Sunday school, he could 
not understand why some of his 
Japanese friends were attracted 
to such a western-oriented reli- 

It was during his four years at 
McPherson College that Matsu saw 
the meaning of Christianity in the 
lives of people. He had chosen Mc- 
Pherson. because of the encourage- 
ment and technical assistance he 
received from the president. Dr. Des- 
mond Bittinger, and from the 
Brethren Service representative in 
Tokyo. Jerry Royer. He spent the 
summer vacation of 1963 on a 
Brethren farm in Indiana where the 
natural expressions of the Christian 
way of life in daily interactions began 
to make sense to the Japanese 
Buddhist. The seed of faith, planted 
unknowingly by loving Christians, 
continued to grow in the warm and 
accepting atmosphere of McPher- 
son's college and church. It was there 

that he met Charlotte Metzker, later 
to become his wife, and it was there, 
also, that he was baptized on his 
twenty-first birthday. 

After Matsu's graduation from 
Bethany Seminary and language 
study in Tokyo, the Matsuokas spent 
three years in Indonesia where he 
taught young ministerial students at 
the Theological Institute of the 
Moluccan Protestant Church. His 
association with those students and 
two Dutch colleagues, his past 
background as a Buddhist in Japan, 
his present experiences as a Ph.D. 
candidate at Union Theological 
Seminary in Richmond, Virginia, and 
his own keen intellect gave him an 
exceptional perspective for living, 
teaching, and preaching. 

Matsu's dissertation demands most 
of his time now, but he is determined 
to serve humankind in the places he 
is needed most. The Brethren 
emphasis on a simple life-style, their 
sensitivity to society's inequities, and 
their willingness to become involved 
with the needs of the world have con- 
tinued to inspire him. It is important 
that his future work will allow him to 
direct others toward an attitude of 
service and caring. — Shirley 



Brad Geisert: A new Ch 

It is somewhat unusual for a young 
person of today to feel positive about 
the work of the contemporary 
church, much less to endorse what 
the church of yesterday thought and 
did. Yet, after two years of critically 
analyzing the work of the Church of 
the Brethren in China (1908-1953), 
25-year-old Bradley Kent Geisert not 
only feels, but speaks positively 
about that mission enterprise. 

"Some humanistic values present 
today in China, both among the 
leadership and among the people — 
the idealism, some of their programs 
— can be traced to missionary in- 
tluence," says Brad, reflecting on his 
master's thesis presented last 
year at the University of Virginia. 

Writing on "Brethren Rural 
Reconstruction in China, 1920-1950," 
Brad observed of the Brethren mis- 
sionaries, "Though their ac- 
complishments were imperfect, many 
of them were innovative and vital. 
These missionaries, by virtue of their 
interaction with the Chinese coun- 
tryside, became, at least temporarily, 
bona fide forces for change — and 
often progress — in rural China." 

Brad studied the Brethren work 
not only by poring over old diaries, 
letters. Gospel Messengers, and Mis- 
sionary Visitors, but by long visits 
with old China hands, such as mis- 
sionaries Byron Flory, Martha 
Parker, and 90-year-old Ernest 

Brad points out that it is signifi- 
cant that many of the programs and 
methods the Brethren used in China 

2 MESSENGER February 1976 

knd ' 

esembled those that the communists 
ised themselves. What hampered the 
Brethren in effectively dealing with 
Chinese poverty and injustice was 
j;hat they were neither a political 
ITOup nor a government. The com- 
nunists were both, and they succeed- 
ed, whereas all Christian missionaries 
lave been gone from China for a 
i^uarter of a century now. 
I As an integral part of the complex 
natrix of the Chinese countryside in 
,he 1920s and 1930s, the Brethren 
leserve consideration. Brad feels, 
;oncluding, no doubt rightly, that, 
ilong with Mao Tse-tung and all the 
)thers, the Brethren were "where the 
iction was." 

Brad hopes to be a bit closer to the 
Miction himself later this year. If all 
|;oes well, he and his wife Ellen will 
!;o to Taiwan, where Brad plans to 
:tudy Chinese further and research 
lis doctoral dissertation. 
[ How did the son of Bridgewater 
-ollege's president Wayne Geisert 
oecome so interested in China? Brad 
l:huckles, "There's no formulaic 
inswer to that. A whole host of 
hings contributed — the Vietnam 
iVar helped me to understand and 
ippreciate Asia's importance, 
j-.nthusiastic teachers helped 'suck me 
in.' I felt a challenge and the field was 
jvide open." 

I And what after the doctorate in 
i-hinese studies? Another chuckle. 
I Wait and see. But, hopefully — you 
;uessed it — a career related to 
:hina!"— K.T. 



Lola Helser: The last pioneer 

How many Brethren today can recall 
sitting in church as youngsters and 
listening to the stirring missionary 
tales told in furlough visitations by 
those early pioneers of India, China, 
and Nigeria — the Stovers, the Crum- 
packers, Hiltons, Kulps, Helsers? hall 
seems so long ago and far away today. 
And it is. But for one lovely and 
gracious white-haired lady in 
Wheaton, Illinois, it all seems like 

She is Lola Bechtel Helser, the last 
of those founding pioneers. All the 
others have passed from the earthly 
scene, but she lives on, vibrantly alive 
and active, belying the long decades 
that have passed since she first trekked 
the Nigerian bush with her husband 
Albert, back in 1923. 

The Helsers, with the Stover Kulps, 
founded in Nigeria the Church of the 
Brethren Mission, transplanting there 
tender shoots of Christianity that over 
fifty years later are yielding so boun- 
tiful a harvest. 

For the Ohio farm girl, the long road 
through a lifetime of African service 
was marked by its first milestone in 
1910, when she gave her heart to 
Christ. Another was passed in 1918, 
when, as a Manchester College stu- 
dent, she was inspired by India mis- 
sionary Ida Shumaker to decide on 
foreign mission service. Nurses train- 
ing followed college, and in 1922 Lola 
married her friend of college days, 
Albert D. Helser, of Thornville, Ohio. 

The Helsers pioneered at Garkida 
for 13 momentous years. Then in 1936 
they joined the Sudan Interior Mission 

(SIM), the largest Protestant mission 
in northern Africa. In the last years of 
their African service, Albert served as 
general secretary for all the SIM work 
in Africa. Those were years of travel 
and excitement, the climax of their 
career. They retired in 1962, joining 
their sons David and Gordon in the 
US, leaving daughter Esther a medical 
missionary in Nigeria. 

In 1973, Lola, three years a widow, 
was not present in Nigeria when Lar- 
din Gabas celebrated the fiftieth an- 
niversary of the mission she had helped 
to found. But she was there in spirit, 
for through a voluminous cor- 
respondence with missionaries and 
nationals, through the helpful prayer 
letters she publishes, and through per- 
sonal prayer and reading, she stays in 
close contact with the people, places, 
and events in Nigeria. 

Would she live it all again, if she 
could? She laughs gently, "Of course I 
would!" And what would she tell 
Brethren today about mission? Lola 
Helser pauses for a moment of reflec- 
tion, and myriad images and memories 
whirr at computer speed through her 
mind. "I would tell them that the 
challenge is still here. Times have 
changed though. Much that we used to 
do as missionaries — in hospitals, in 
schools, in evangelism — can now be 
done by nationals. They and we are 
able now to participate in mission 
together. But the task is the same for 
the second century of mission as for 
the first — winning the world for 
Christ."— K.T. 

February 1976 messenger 3 

Two priceless books 
back with Brethren 

Two priceless books, long out of Brethren 
hands, have been returned through 
purchase into the possession of the church. 
For S8,466.96 the Brethren Historical 
Committee recently bought the journal and 
account book of Alexander Mack Jr., and 
the alms or poor book of the old German- 
town congregation. 

Once part of the book collection of 
Brethren antiquary Abraham H. Cassel 
(1820-1908), the books were obtained, with 
others, by Martin G. Brumbaugh for the 
Juniata College library early in this century 
(Brumbaugh was a Juniata president and 
later governor of Pennsylvania). Due to an 
unhappy turn of events the two books later 
found their way to the open market. They 
came into the collection of Mennonite 
collector Roy C. Kulp of Chalfont, Penn- 
sylvania, and from him were purchased by 
Professor Irvin B. Horst, a Mennonite who 
currently teaches at the University of 

Since 1965 Professor Horst has been 
offering the old leatherbound books — 
which are in excellent condition — for sale 
to various Brethren institutions, none of 
which felt able to pay the asking price of 
the two rare volumes. 

Last June, urged on by the Historical 
Committee and by Brethren history buffs, 
the General Services Commission author- 
ized the purchase of the books by the 
Historical Committee and the books are 
now in the archives in Elgin, Illinois. 

The journal and account book of Mack, 
often referred to as a diary, contains finan- 
cial accounts of Mack (who was a stocking 
weaver), a will, various memoranda, and 
some poetry. The most important of the 
latter are the series of poems written in the 
last year's of Mack's life on his several 
birthdays (Mack lived from 1712 to 1803). 
The most important part of the material is 
the extensive list of early members of the 
Church of the Brethren in Europe and 
Pennsylvania, including members from 
Holland and from Ephrata. 

The poor book of the Germantown con- 
gregation contains records from 1747-1806 
in both English and German. These repre- 
sent collections which had been taken up in 
the congregation for the use of the poor. 
They were regularly audited by such per- 
sons as Mack Jr., Christopher Saur Jr., 
and Peter Leibert. 

Commenting on the acquisition of the 

The Germantown poorbook (shown open) and Alexander Mack Jr. 's journal are the most 
valuable documents extant for early Brethren history of the American colonial era. 

books, Donald F. Durnbaugh, foremost 
Brethren historian, said, "There is no 
doubt that these are the two most valuable 
documents extant for early Brethren 
history in this country." 

Donations are being solicited by the 
General Board to offset the expense of the 

purchase. Brethren who appreciate the 
return of these books and their availability 
to historians may send their contributions 
to: General Board Treasurer, 1451 Dundee 
Avenue, Elgin, Illinois 60120. Mark them 
for "Mack journal 'Germantown poor 

Foundation Series in 
preparation for 1977 

The Foundation Series, a new children's 
church school curriculum is being written 
and edited cooperatively by the Church of 
the Brethren, Brethren in Christ, and the 
General Conference Mennonite Church. 

Four Church of the Brethren writers are 
preparing materials: Warren and Theresa 
Eshbach of Thomasville, Pa., are writing 
two quarters of material for the 1-2 grade 
level; Gladys Kennedy Olson, Whittier, 
Calif., is preparing a quarter on the 3-4 
grade level and Glee Yoder, Wichita, 
Kans., is writing a quarter of lessons on the 
5-6 grade level. Wilbur Brumbaugh, editor 
for heritage educational resources, is the 
staff liaison on the publishing council. 

Byron Royer and Donald Miller of 
Bethany Theological Seminary made 
presentations at orientation conferences 
held for the seven writers. Following 
the June orientation, each writer had a 
two-day consultation with respective 

In addition, each writer had a local con- 
sultation group composed of representative 
denominational church school workers. It 
is hoped that the consultant group 
members will be able to experiment with 
teaching the lessons in their local con- 
gregations as they are written. 

The Foundation Series will be published 
for use in September, 1977. The name for 
the series is based on a verse from First 
Corinthians: "For no other foundation can 
anyone lay than that which is laid, which is 
Jesus Christ." 

Basic Brethren texts 
traced in new book 

A new book developed for adults as part of 
the Brethren Heritage Learning Program is 
coming off the press this month. Texts in 
Transit: A Study of New Testament 
Passages that Shaped the Brethren, is one 
of three heritage resource materials now 
available for adults. 

Written by Graydon Snyder and 
Kenneth M. Shaffer Jr., the book deals 
with 13 passages from the New Testament 
that have particularly influenced the 

Rick Gardner, editor of the book, states 
in his introduction, "Each of the thirteen 
passages chosen for study is a passage that 
has special impact on our life and history 
as Brethren. In some cases, the impact 
relates to a particular era in our story, past 
or present, while in others the text has 
always been central to our heritage. All the 
passages alike, however, tell us something 
about who we are — and what we may yet 

4 MESSENGER Februarv 1976 

Each text is offered to the reader in the 
form of two translations, the RSV and the 
BNT. the Believer's New Testament, a 
translation by Graydon Snyder. 

Each text then receives attention in each 
of the following categories: "The Text in its 
I Biblical Setting," "The Text in Brethren 
I Life," and "The Text in Today's World." A 
study guide is included. 

The thirteen texts cover a wide range of 
"Brethren" topics, everything from simple 
living (Matt. 6:25-34) to footwashing (John 

Opportunities overseas 
waiting for Brethren 

The World Ministries Commission of the 
Church of the Brethren has as one of its 
1976-1980 goals: "to enable persons to re- 
spond to human needs, and, through serv- 
ing and being served, to experience the 
meaning of membership in the global com- 

Human need in growing Nigeria is call- 
ing for that response from Brethren in- 
terested in "mission today." J. Roger 
Schrock, coordinator of medical services 
for the Church of the Brethren in Nigeria, 
writes, "In a visit with the Chief Nursing 
Officer he told me that if 1 had 500 Chris- 
tian nurses from abroad he would hire 
them all because that is what is needed 
beyond those available here in 
Northeastern State. He especially needs 
midwifery and or nursing tutors." 

The Brethren personnel office in 
Elgin, 111., is ready to facilitate responses 
to this opportunity from interested medi- 
cal persons. Employment would be 
through Nigeria's Northeastern State 

Hazel Peters, personnel office coor- 
dinator, also reminds Brethren of teaching 
opportunities in Nigeria for which her of- 
fice is a recruiter. She states, "Having 
recently established a Universal Primary 
Education (UPE) plan, Nigeria needs hun- 
dreds of additional teachers for colleges 
and secondary schools, including Waka 
Teachers' College and Waka Secondary 
School, which were founded by the Church 
of the Brethren. Nigeria is looking for per- 
sons under 55 with majors in English, 
specialized sciences, and religious 

Applicants for medical or teaching 
positions in Nigeria should write the Per- 
sonnel Office, 1451 Dundee Avenue, Elgin, 
111. 60120. 

Speakers announced for 
higher education meet 

Two outstanding national leaders will 
speak to the 200-delegate Conference on 
Higher Education and The Church of the 
Brethren, being held at Earlham College, 
Richmond. Ind., June 24 to 27. Caryl M. 
Kline, Director of Continuing Education 
for Women at the University of Pittsburgh 
and Dr. Wesley A. Hotchkiss, General 
Secretary, Division of Higher Education, 
Board of Homeland Ministries, United 
Church of Christ will speak to the entire 
assembly on June 25. 

Ms. Kline is noted not only for her con- 
tributions to higher education but also for 
her civic and humanitarian work. Dr. 
Hotchkiss, of New York City, directs the 
work of the United Church of Christ in the 
field of higher education. 

Prior to the conference, registrants will 
receive background materials and a work- 

Memorlal for Dan West 
being planned by HPI 

A Dan West Memorial committee has 
begun plans for Heifer Project Inter- 

HPI's Dan West, a man with a vision for 
helping the little people of the world 

ing document researched and written by 
James H. Lehman. The issue-oriented 
document will also contain historical, 
financial, and statistical information which 
will enable the delegates to approach the 
conference more knowledgeably. 

Caryl M. Kline and Wesley A. Hotchkiss, 
leaders for higher education conference 

There yet remain a few openings for the 
conference for persons with special interest 
in attending. These persons should write 
to Ralph McFadden for further informa- 

national to memorialize the Brethren 
layman regarded as the chief facilitator of 
the well-known livestock providing agency 
for the "little people of the world." 

Dan West was a man with visions for a 
peaceful world. He saw ways to facilitate 
the coming of peace and he pursued oppor- 
tunities to educate people, enabling them 
to be a part of that peacemaking process. 

His vision included the shipping of 
animals to people in need of their products 
and by-products. Heifer Project Inter- 
national continues to send heifers, goats, 
and chickens to the "little people" of the 
world. Along with the animals, training is 
provided for the people who receive them. 

Dan West's vision also included volun- 
teers, retreats, work camps, and young 
people taking an active interest in church 
and national affairs. He believed in the 
benefits of rural life, and that human digni- 
ty could not be served through charity. 

One proposal being studied by the 
memorial committee, which includes Dan's 
wife Lucy and HPI director Thurl Metzger, 
is to enlarge the facilities of the 1200-acre 
HPI ranch in Arkansas as a work camp, 
conference center, and educational tool for 
Heifer Project International. 

Another proposal before the committee, 
suggests that the emphasis be placed on 
HPI program. An appeal would be made 
annually in an area of need designated as a 
Dan West Memorial. 

February 1976 messenger 5 

Brethren helping make 
'values kit' for IVIARC 

Cooperation in the ongoing program ot 
Media Action Research Center is one of 
the involvements undertaken for this year 
as part of the expanded ministries program 
of the General Board. 

MARC is a church- and foundation- 
supported research facihty which has con- 
ducted definiti\e inquiries into the effect of 
television on children. Of primary concern 
has been the influence on children of view- 
ing aggressive and violent interaction. 
M.ARC'S research has been the cor- 
nerstone of most recent efforts for change 
and responsibility in broadcasting. 

MARC has also been at the forefront of 
research and design of "prosocial" as well 
as "anti-social" programming. A series of 
MARC-produced spot announcements is 
receiving wide e.xposure on commercial 
television. The spots in this series including 
"the Swing," and "the Race car," have been 

found to promote cooperative interaction 
among children who view them. 

Brethren involvement in MARC begins 
with the planning and development of a 
resource "values kit" which will enable in- 
dividuals to evaluate and mediate 
television's effects on their values- 
perceptions. This "kit" will be an ongoing 
resource bank and will be constantly up- 
dated with new and broader-ranging 
materials. Included will be several films, 
cassettes, filmstrips, and print pieces. 

The resources in the kit will address a 
variety of concerns raised by television. 
Violent and aggressive problem-solving will 
be one area approached, as will broader 
questions of the kinds of information 
television gives us about ourselves and each 

The kit will receive some exposure in 
Brethren congregations this year as the 
Media Education Project staff person, 
Stewart Hoover, will be using certain of 
the resources as he conducts workshops 
and seminars. Hoover is also acting as a 

member of the planning committee for the 
entire MARC "values kit" project. Breth- 
ren denominational involvement here will 
provide support for very important ongo- 
ing research and development efforts, and 
will at the same time provide exposure for 
the results of certain of those efforts. 

The film "Television, The Anonymous 
Teacher," is a central part of the kit. Con- 
taining comments from Dr. Robert 
Liebert, director of MARC, as well as 
footage of children watching television, it 
will premier at the Kansas City Church of 
the Brethren at a television consciousness 
raising workshop. 

BVSer arrested after 
White House dig-in 

Lee Griffith, a BVSer working at the Cen- 
ter for Creative Nonviolence in Wash- 
ington, D.C., was arrested twice last fall 
after protesting at an air show and partici- 
pating in a dig-in on the White House lawn. 

Ria^^s— Beliove li or Not/ 


UWTIL 184^ 

•s**" * 



success /O^/ 

( I9S-I ) 

i»7S Wand r.cMa rnwM lO'SO 

Reprinted by courtesy of Ripley 


IM li&SO, 




/niernational Inc- 

Oh sure, we believe it . . . but 

How he got there is uncertain — perhaps a nod to our 
missions centennial? — but, believe it or not, the 
Brethren's own Mai Sule Biu was recently found look- 
ing out from the longtime newspaper feature, "Ripley's 
Believe It or Not!" Ripley's source was a story about 
Mai Sule in Gene Phillips Clemes' book, Drum Call of 
Hope, unfortunately an erroneous account. 

Contrary to the Clemes story, the Nigerian prince, 
Mai Sule, was not the "son of the ruler of the Pabir 
tribe," He was the son of the one-time heir apparent to 
the Pabir throne, Maina Ali, but by the time of Mai 
Sule's birth, his father had fallen from royal favor. The 

crown later went 
to Mai Sule's 
great-uncle, thence 
to his uncle, and 
finally to his first 
cousin, the pres- 
ent Emir of Biu, 
Alhaji Mustafa 
Aliyu. Thus there 
was no "succes- 
sion" to "re- 

Mai Sule's 
story, neverthe- 
less, is a dramatic one, presented some years ago in the 
film. The African Prince. He has been a leader in Lardin 
Gabas for many years, as well as its foremost hymn 
writer and music leader, and is familiar to many 
Brethren from his fraternal visit to the US in 1972. 

6 MESSENGER February 1976 

In both incidents Griffith was arrested 
along with Phihp Berngan. the former 
Josephite priest and anti-war activist, and 
other protestors. 

The first arrest occurred after Griffith, 
Berngan, and others poured blood into the 
cockpits and sprayed the word "death" on 
the sides of four military aircraft, durmg 
the 50th anniversary air show of the Pratt 
and Whitney Aircraft Division in East 
Hartford, Conn. 

Griffith and Daniel and Philip Berrigan 
were also part of a group of 13 people 
arrested at the White House the day before 
Thanksgiving. They were charged with un- 
lawful entry after participating in the rou- 
tine White House tour and then 
demonstrating on the driveway with 
banners protesting nuclear arms. They il- 
lustrated one banner reading, "Disarm or 
Dig Graves," by digging in the White 
House lawn. 

Charges against Griffith for his par- 
ticipation in the East Hartford protest were 
subsequently dropped, although others in 
the group were being prosecuted. He was 
scheduled to be arraigned in court on 
December 4, on charges of unlawful entry 
for the White House protest. 

"In view of America's trespassing in 
Vietnam, Hiroshima, and other places, 
these charges of unlawful entry and 
criminal trespassing seem strange," Griffith 

"The protests were staged because of re- 
cent statements by the 'department of war' 
making nuclear war more acceptable or 
possible," he continues. "The wilhngness of 
the United States to use nuclear weapons 
and the recent announcement that we 
could save more Americans by using mine 
shafts as bomb shelters in case of war, 
makes it seem like we're preparing for 
nuclear war. It's really an important time 
to protest." 

Griffith's protesting and demonstrating 
is not a part of his BVS assignment. Most 
of his time is spent buying and seeking 
donations of food for the soup kitchen 
operated by the Center. His association 
with the Berrigan brothers has come about 
through weekly meetings of the Center for 
Creative Non-Violence with Jonah House 
in Baltimore, a community in which the 
Berrigans participate. The meetings consist 
of Bible study and discussions of ways to 
spread the word of peace. 

Griffith, an Akron, Pa. native, entered 
BVS in July, 1975 after receiving a 
Master of Divinity Degree from Bethany 
Theological Seminary. 



on prison construction, in which 

funds would be diverted from building programs to finding 
alternatives to incarceration and more effective means of 
rehabilitation, is called for in a resolution adopted by 
the Pacific Southwest Conference. Initiated in California 
by the American Friends Service Committee, the program 
has engaged James McGaha , member of the Pasadena Church of 
the Brethren, as a full time staff worker. 

PEOPLE YOU KNOW . . . Roy A. Johnson , pastor, Westminster, 
Md. , begins work Jan. 25 as Mid-Atlantic regional repre- 
sentative for the American Baptist Extension Corporation, 
an agency whose planning services are recommended to Church 
of the Brethren congregations. . . . BVSer Dale Dowdy , 
Shickley, Neb., is a training assistant for Brethren Volun- 
teer Service. . . . Visiting in Nigeria in January were 
Phyllis N_. Carter , pastor, Wabash, Ind. , and chairperson 
of the World Ministries Commission; her husband John Carter ; 
E_. Paul Weaver , pastor. Union Center church, Nappanee, Ind., 
and member of the General Board; and L. John Weaver , pastor, 
Midway church, Lebanon, Pa. 


H. H. Helman, 88, died Nov. 15 at Green- 

ville, Ohio. He was a former pastor in Ohio, Indiana, and 
Illinois, a former school superintendent, and former editor 
of the Southern Ohio Herald. A memorial fund has been 
established for the Brethren's Home at Greenville, on whose 
board of trustees he had served. . . . Elmer F. Ned row , 96, 
died Oct. 14 at Ithaca, N. Y. He was a community leader and 
founder of the Lake Ridge congregation at King Ferry, the 
only Church of the Brethren congregation in upstate New York 
from 1913 until its closing with a love feast this past 
Oct. 26. 


A new kitchen and dining area, lounge, 

and 47-bed nursing wing were among facilities dedicated 
Nov. 23 by the Morrisons Cove Home in Middle Pennsylvania. 
Raymond R. Peters of the Brethren Homes Association was the 
speaker; Ralph M_. Delk , former Messenger circulation manager, 
is the administrator of the home. ... A recognition dinner 
for Ira A. Oren , retiring administrator of the Brethren's 
Home at Greenville, Ohio, was held Dec. 6 with 240 persons 
attending. . . . Byron J. Wampler has succeeded the Reford 
Cawoods as administrators of the John M. Reed Home, Lime- 
stone, Tenn. The Cawoods gave a number of years' service 
to the home in their own retirement years. . . . Pleasant 
Hill Village is the name given to the new facility to open 
in March at the Girard Home in Illinois. 

IN BRIEF . . . The third Bible Institute sponsored by the 
Brethren Revival Fellowship will convene Aug. 8-27 at 
Elizabeth town College in Pennsyxvania. Leaders include 
Harold S . Martin , Carl W. Zeigler Sr . , Fred Beam , Carol V_. 
Cosner , and E. Myrl Weyant . ... A tape of Congressman 
Andrew Young ' s luncheon address at the Dayton Annual Confer- 
ence is sought by Messenger. If you can lend a reel or 
cassette, please write us. 

February 1976 messenger 7 



who and where are they? 

As one response to the Church of the Brethren mission cen- 
tennial this year, Messenger encourages you to write to the 
World Ministries workers you know on six continents. 

IN BANGLADESH . . . are Ralph and Mildred Towns end . In- 
ternational Voluntary Services, GPO 344, Dacca, Bangladesh. 
En route home to Indiana are Duane and Ramona Smith Moore. 


are George and Rae Mason , Rural Service 
Center, Anklesvar, Broach District, Gujarat State 393001; 
Dallas and Jean Oswalt , ICRISAT, 1-11-256 Begumpet, Hydera- 
bad 500016 A. P.; and Laura Sewell , Dharampur Road, Bulsar, 
Bulsar District, Gujarat State 396001. Assignment pending, 
Everett and Joy Fasnacht , Hardin, Mo. 


are Donald and Doris Fancher , seconded 

to the United Church of Christ, Sekolah Tinggi Theologia, Jl., 
Proklamasi 27, Jakarta. On leave are Fumitaka and Charlotte 
Matsuoka, Richmond, Va. 


are Merlin and Grace Shall, Ca- 

silla 4829, Quito, Ecuador, and Chester and Maria Thomas , 
CEDEN, Apartado Aereo 707, San Pedro Sula, Honduras. 


are Grayce Brumbaugh , B.P. 107, Agadez, 

and Von and Elsie Hall and Ralph and Flossie Royer , Luther- 
an World Relief, CWS, B.P. 624, Niamey, Republique de Niger. 


11 workers can be reached at the same 

Church of the Brethren Mission, Garkida, via 
Gombe, North East State. They are Mary Dadisman , Roy and 
Violet Pfaltzgraff , Samuel and Joy Rayapati , Roger and Caro- 
lyn Schrock , Owen and Cell a Shankster , and Marion and Dora 
Showalter . 

Elsewhere in Nigeria are Larry and Donna Elliott , Box 
626, Jos, Benue-Plateau State; Elvis and Betty Lou Cay ford , 
Hillcrest School, Box 652, Jos, Benue-Plateau State; Rich- 
ard and Kay Winfield , Kulp Bible School, P.O. Mubi, North 
East State; and John and Estella Horning , P. A. Uba, via 
Mubi, North East State. 

Also Chalmer and Mary Faw , Theological College of 
Northern Nigeria, P.O. Box 64, Bukuru, Benue-Plateau State; 
Ivan and i^ary Eikenberry , P.O. Box 132, Kaduna, North Central 
State; and Anet and Violet Satvedi and Carol Smith , Waka 
Schools, P.O. Biu, via Gombe, North East State. Assignments 
pending, David and Laveta Hilton ; William and Elizabeth Hole . 
On leave, James and Merle Bowman , Los Angeles, Calif. ; 
Howard and Carolee Ogburn , Kingsport, Tenn. 

IN PUERTO RICO . . . are Ellis and Carolyn Shenk, and 
Everett and Elsa Groff, P.O. Box 23, Castaner. 


is Dale Ott, Brethren Service, 150 

route de Ferney, 1211 Geneva 20. 

An additional 20 short-term Brethren Service workers 
are assigned to programs in the Cameroons, Germany, Greece, 
Haiti, Ireland, Israel, Italy, Japan, and Poland, and 162 
staff cind volunteers in the USA. For a complete personnel 
listing write the World Ministries Commission in Elgin. 

8 MESSENGER February 1976 

Brethren pressing for 
quality health care 

"Quality health care is the right of each in- 
dividual regardless of race, creed, color, or 
income, and the responsibility of the 
government to provide." 

With these words, Geraldine Zigler Glick 
called on the Subcommittee on Health of 
the House Ways and Means Committee to 
meet the aspirations of the Church of the 
Brethren concerning a national health in- 
surance program. 

The statement, based on resolutions 
from Annual Conference in 1973-74, was 
delivered on behalf of the General Board as 
part of a panel presentation by the In- 
terreligious Coalition on Health Care. The 
report called for an innovative plan that 
would include nutritional education, 
prenatal care, and special attention to child 

In addition the statement called for a 
plan to provide for preventive medicine 
and programs for the elderly. "Our nation 
should feel the responsibility to provide the 
best of care for its citizens from the time 
they are born through childhood, 
adulthood, retirement, and old age." 

Six items that the Brethren hope to have 
included in any legislation enacted were 
part of the report. The Brethren are calling 
for assurance that every person have access 
to health care; establishment of national 
standards for delivery of care; assurance 
that consumers will help design and ad- 
minister a health care program; financial 
provisions for more medical schools; 
and increased use of paramedical person- 
nel; and the assurance that both con- 
sumer and medical personnel can choose 
the type of facility they wish to partici- 
pate in. 

The cost of a national health insur- 
ance program was also discussed, with the 
statement calling for a special tax on 
the employer, employee, and self- 
employed, with matching funds from the 
federal government to pay for the pro- 

Glick reminded the committee at the end 
of the statement, "As a religious body we 
are keenly interested in the quality of life 
for each individual and would urge each of 
you to couch your decisions in the fact that 
all individuals are unique and special in 
their own right. This would be one of the 
most far reaching and important pieces of 
legislation ever passed if the total popula- 
tion benefits from it." 

SHARE in Denver aids 
in urban transition 

A new SHARE grant has been released tor 
the Native American Urban Transition 
Program in Denver. Colo., a step for the 
Brethren toward e.xpanded ministries with 
Native Americans. 

The $2,500 SHARE grant, along with 
funds from the Christian Reformed and 
United Methodist Churches, has been used 
to hire a Navajo director and a resident 
counselor for the program. 

Aimed at families and single women in 
the traumatic transition from reservation 
to urban life. NAUTP offers help in 
orientation — locating housing, employ- 
ment, health care, and education — dur- 
ing the first three to si.x months of city 

Specific attempts are made to main- 
tain the culture and heritage of those in the 
program by keeping them in touch with 
family and friends on the reservation and 
by planning events that focus on the Indian 

The program has its office in a house in 
Denver with room for one family and up to 
eight single women who need housing 
while revolutionizing their life-style. 
NAUTP is asking local churches and 
organizations to consider renting the apart- 
ment for $200 a month, thus becoming 
host families to those using the apartment 
during their move. There is also a need for 
furniture, food, and cash donations. 

Much of the leadership of the program is 
from the Navajo nation. The director, the 
president of the board, and several of the 
board members are Native Americans. 

TlIK WALL .S] |(K 


VVliiit's Ncu> 

the Gospel according 
to The Wall Street 

By Carnegie Samuel Calian 

The Wall Street Journal . . . does it pro- 
claim "Good News" too? So says Calian. 

Juniata prof sees Bible 
analogy in Wall Street 

We've had the Gospel according to 
Matthew. Mark. Luke, and John. The 
Gospel According to Peanuts and now The 
Gospel According to The Wall Street 

This new book comes from Dr. C. 
Samuel Calian. an internationally known 
theologian and the J. Omar Good Visiting 
Distinguished Professor of Evangelical 

Christianity at Juniata College. 

As the author of five books and over 100 
articles and reviews concerning the biblical 
Gospels and the contributor of many ar- 
ticles to The Wall Street Journal. Dr. 
Calian can be considered an e.xpert in both 

Categorizing The Wall Street Journal as 
the "Bible of the business world." Dr. 
Calian says. "1 saw a need to foster 
dialogue between business and religion, to 
compare the Journal Gospel — the 'good 
news' it preaches and the kind of education 
it's giving — to the kind of education that 
comes from a Christian viewpoint." 

Dr. Calian points out that the Journal's 
view of life calls for avoiding illusions 
and dealing with reality. He sees this as 
both valuable and limiting. "It contributes 
much to our understanding of human ex- 
istence," he says, "but it is the Gospel of 
Christ which enables us to fulfill our 

According to Dr. Calian. the Journal 
and the Christian message share three 
points of common ground: God is not 
dead, man is both bad and good but 
deserves an optimistic view, and a complex 
society needs government with some sense 
of law, order, and discipline. 

"From my point of view, however, the 
Christian message is the more realistic in 
terms of ultimate concern and of the ul- 
timate meaning of life and death." says Dr. 
Calian. "The Journal's viewpoint subor- 
dinates the larger picture — the big 
questions of life, death, and the purpose of 
living — and we get so caught up in daily 
routines, in demands for survival and 
security, that we forget we are creatures 
under God." 

'Reba Place' becomes 
Brethren congregation 

The Reba Place Fellowship, a covenantal 
Christian community located in Evanston. 
111., is now a congregation in the Church of 
the Brethren. Delegates to the Illinois- 
Wisconsin District Conference adopted the 
recommendation of the District Board, and 
granted official recognition to the 100- 
adult-member group and seated its four 
elected delegates. "It was one of the most 
thrilling moments I have ever experienced 
at District Conference." said one seasoned 
conferencegoer. Including children and 
others, the Reba Place (which takes its 

name from a local street) numbers about 

The Reba Place Fellowship is an in- 
terrelated group unique to the religious 
community and will be for the Brethren an 
adventure in a new pattern for commit- 
ment and life-style. The fellowship is 
almost a communal family group since 
they share their resources in common and 
decisions affecting individual members are 
made collectively while the integrity of the 
family units is kept intact, living in their 
own quarters. Two nuclear families occupy 
apartments but in eight houses and a 
duplex; other individuals and couples are 
grouped to form ten extended households. 
Additional community persons relate to 

the new congregation as worshippers. 

When the Reba Place Fellowship 
petitioned the Church of the Brethren for 
congregational status, the vote was 
overwhelmingly affirmative. Dale Brown 
and Stanley Davis have been appointed 
from the district to work with Reba Place 
pastor Julius Belser and the congregation 
to clarify some administrative and practical 

David and Neta Jackson have written a 
book describing the Reba Place experience. 
Living Together in a World Falling Apart, 
available from The Brethren Press. It is 
recommended reading for better understan- 
ding of the challenge and invitation of this 
new Brethren congregation. 

February 1976 mfssenger 9 

New house memorial to 
New Windsor head cook 

A new house has been completed in New 
Windsor. Md. But more than a house, it is 
a memorial — to Bea Thompson, the head 
cook at the Brethren Service Center, who 
died last fall after 30 years of service. 

Bea had only been out of the hospital for 
a few days when she had to return after her 
house was destroyed by fire. The Center 
committed itself to building a new home as 
a gesture of appreciation and love for her. 
When Bea died two weeks later, plans for 
construction continued on behalf of Bea's 
husband. Carl. 

Begun in October, the house was com- 
plete when Joel Petre. of the Center, pre- 
sented ownership papers to Carl on Christ- 
mas Eve (see above photo). Center staff 
and volunteers did all the work. 

"During the 30 years she was employed 
at the Center as head cook, we learned to 
love and appreciate her." says Miller 
Davis, director of center development. 
"She was well known for her excellent 
food, warmth, and friendship. The house is 
being built as a memorial to her dedication 
and service." 

Behind sexploitation, 
the crime syndicate 

Pornographic hterature and films are the 
newest source of organized crime's wealth, 
according to a study by the New York 
Times. An investigation reveals that huge 
profits are being realized from Mafia money 
invested in financing, production, and dis- 
tribution of such hard core films as "Deep 
Throat." "The Devil in Miss Jones." and 
"Wet Rainbow." "Deep Throat" alone 
earned S25 million. 

Since hard core, sex-exploiting films 
have begun to appear in hundreds of 
theaters all over the nation, the crime syn- 
dicates ha\e invested in distribution com- 
panies and bought theaters in many 
metropolitan areas. "Soft core" por- 
nographic film producers that are indepen- 
dent companies without syndicate money 
are being pressured to use syndicate dis- 
tributing companies. 

"If the trend continues, these people are 
going to be a force in the movie industry," 
says Capt. Lawrence Hepburn of the New 
York police department's organized crime 
division. "The movie business is going to 
be like the garment business, riddled with 
Mafia influence." 

In the area of pornographic newspapers 
and periodicals, publishers turn to the 
Mafia for distribution because "no 
legitimate distributor will touch us." says 
Al Goldstein, publisher and editor of 
"Screw," a pornographic tabloid. He adds. 
"I'd deal with Hitler if I had to. I'll deal 

with anyone I can do business with." 

Liberalized obscenity laws have 
spawned dozens of publications that are 
sexually explicit, the Times said. Accord- 
ing to law enforcement officials Mafia 
members are involved in the distribution of 
all of them. 

The degree of the problem is under- 
scored by a report in The Minneapolis Star 
that the Minnesota Civil Liberties Union 
(MCLU) is receiving free office space in a 
building owned by leaders of the state's 
pornography business. 

Commenting on the report, the Catholic 
Bulletin, publication of the Archdiocese of 
St. Paul-Minneapolis, said in an editorial, 
"The MCLU is responsible for the explo- 
sion of pornography and obscenity like a 
cancer throughout our cities. Efforts by 
both federal and local prosecutors to stem 
the tide of human degredation has been 
short-circuited by court case and court case 
backed by the American Civil Liberties 
Union and its state chapters. 

NCC follows Brethren 
lead on CIA policy 

The National Council of Churches has fol- 
lowed the Brethren lead in protesting CIA 
use of foreign missionaries. 

Incensed by White House and CIA con- 
firmations and defense of extensive con- 
tacts between the Central Intelligence 
Agency and American missionaries abroad, 
the Executive Committee of the National 
Council of Churches of Christ in the 
U.S.A. has protested the policy, directed 
all its staff to refrain from any contact with 
the CIA. and called upon President Ford 
to "direct all US intelligence gathering 
agencies to cease immediately from using 
American missionaries and foreign clergy 
as intelligence information services." The 
Peace Corps and Fulbright scholars cur- 
rently are afforded such protection by US 

The statement also called on all member 
denominations of the NCCC to establish 
policies repudiating intelligence contacts. 
The Church of the Brethren General Board 
in October of 1974 adopted a resolution di- 
recting all persons serving in other nations 
to avoid any relationships with the CIA. 

World Ministries staff indicated that ef- 
forts to get other denominations to issue 
similar statements received little support 
until December of 1975 when Senator 

Mark Hatfield released correspondence 
with the White House and the CIA which 
confirmed the practice which many feel is 
contrary to the constitutional separation of 
church and state. 

Queried as to whether Brethren had 
knowledge of such practices when they 
adopted their resolution, Joel Thomp 
executive secretary of the World Ministries 
Commission, said he was aware that in the 
early 1960s missionaries and volunteers 
from other denominations had been de- 
briefed by US embassy personnel after 
visiting politically sensitive rural areas of 
Indonesia. "Since the action was taken by 
the Board we have been told by two of our 
overseas staff that intelligence officials had 
in the past contacted them while on 

We also have learned from Philip Agee's 
book. Inside the Company: CIA Diary, 
that many persons our missionaries knew 
well in Ecuador were CIA informants, but 
Church of the Brethren missionaries have 
not, as far as we can ascertain, knowinglv 
aided the CIA." 

"1 strongly support Senator Hatfiel' 
concern that legislation (Senate Bill M) 
be enacted to prohibit further conf by 
the intelligence community and ' > is- 
sionaries and hope many r ji the 

church will write officials i.i a^ihington 
urging their support of Senate Bill 2784," 
added the World Ministries executive. 

10 MESSENGER Febfxiary 1976 








In 1876 Cherry Grove and the other 
churches of the Northern Illinois District 
sent Christian and Mary Hope to Denmark 
as the first overseas missionaries of the 
Church of the Brethren. The rest of the 
Brotherhood, somewhat reluctantly, 
accepted the challenge of missions and by 
the 1880s the church was becoming heavily 
involved in the enterprise. 

By the turn of the century missions 
were popular with the Brethren and the 
work in Europe, India, China, Africa, Asia 
Minor, and Scandinavia engaged the in- 

terest and support of Brethren churches 

After World War II, nationalism, 
economic upheaval, racial tension, rising 
tides of population, growth of material- 
ism, and the resurgence of national reli- 
gions caused the Brethren to review 
their overseas mission program and 
policy. At the 1955 Annual Conference 
policy was formulated and adopted to 
encourage nationals to establish in- 
digenous churches on the various Breth- 
ren fields. 

Today one hundred years after the 
Hopes sailed for Denmark, that policy has 
been implemented. India, Ecuador, Nigeria 
have indigenous churches with roots in 
Brethren mission work. 

But mission is not a closed chapter in 
Brethren history. On the following pages 
are stories of Brethren in mission in the 
past and present, and a challenge for effec- 
tive mission in the future. 

God still calls us — in 1976 as in 1876 — 
to participate in one great mission in the 

February 1976 messenger 11 

The first Brethren overseas mission: 


by Glen E. Norris 

One hundred years ago the Brethren put 
forth their first efforts to carry- on a work 
of church extension beyond the boundaries 
of the L'nited States. There was at that 
time a growing sentiment among the Breth- 
ren for foreign mission wori< but at the 
same time much opposition. The first field 
for foreign missionar\' endeavor was not 
selected beforehand by the American 
Brethren. The intluence and work of Chris- 
tian Hope, a Dane who united with the 
Brethren in this country, and the request of 
Christian Hansen of Denmark to be re- 
ceived by baptism into the Brethren fel- 
lowship determined where the Brethren 
should begin their first overseas work — in 
Denmark and later in Sweden. 

This first work outside the L'nited States 
was not foreign missions as usually under- 
";'-ood. It could more properly have been 
called church e.xtension. It was in fact the 
effort to build Brethren congregations in 
lands with long traditions of Christian 
histop.. In Sweden. Ansgarius had intro- 
duced Christianity in 829 A.D. The church 
established there was, of course. Roman 
Catholic. Very early in the history of the 
Protestant Reformation. Olavus Petri, a 
disciple of Martin Luther, carried the 
Reformation doctrines into Sweden. The 
churches of Denmark and Sweden became 
state churches with a basic Lutheran 
theology. Later, in Sweden. Pietism and 
the teachings of the Moravian Brethren 
had considerable intluence. About the mid- 
dle of the 19th Century there was a 
marked religious awakening in Sweden, at 
which time the free church movement (the 
establishment of churches independent of 
the state church system) made progress. 
manifest in the founding of Baptist and 
Methodist churches, and Lutheran groups 
that were more or less independent of the 
state church. Later still, the Pentecostal 
movement made considerable progress. 

When the Brethren first began a mission 
in Scandinavia, denominational competi- 

tion rather than cooperation was the rule. 
Differences between denominations were 
stressed rather than basic Christian 
theology. The attitudes fostered by this 
kind of emphasis were observable for a 
long time in the Scandinavian Brethren 

Christian Hope was sent by the Northern 
District of Illinois to Denmark, his native 
land, in 1876. to open a Brethren mission. 
At first. Northern Illinois alone assumed 
his support. Soon, however, requests were 
made to all the districts of the Brother- 
hood to share in the support of the mis- 
sion. In 1880 the Annual Meeting ap- 
pointed a "Domestic and Foreign Mission 
Board" to take the oversight and provide 
for the support of foreign mission work. 

In 1877 Enoch and Annie Eby and 
Daniel and Julia Ann Fry went to Den- 
mark for a fi\e-month stay, during which 
time they assisted in the organization of the 
first Danish congregation of the Brethren, 
at Hjorring. Hope traveled about, gaining 
adherents in a number of separate 
localities, but not enough in any one place 
to build a really strong congregation. His 
program included preaching, writing tracts. 
editing a small paper, and organizing a 
peace society among young men. Before his 
return to .America in 1886 he had ex- 
tended his labors to southern Sweden, 
where his efforts led to the organization of 
a Brethren congregation in Malmo. A half 
dozen or more small congregations were 
subsequently organized in southern 

lersonnel sent from the US during the 
first half of this century to assist the Scan- 
dinavian congregations were, to Denmark: 
A. F. and Attie Wine (I9I3-I9I7). W. E. 
and Leah Glasmire (1919-1924), Niels and 
Christine Esbensen (1920-1924); to 
Sweden: A. W. and Alice Vaniman (1901- 
1905). Jacob F. and Alice Graybill (1911- 
1942). To Pastor Graybill, as he was 
known, was committed the general over- 

Chnstian Hansen. Baptized in 1876, he 
served the church for 60 years, until his 
death at 88. on November 28. 1936. 

sight of the Brethren congregations in both 
Sweden and Denmark. He resided in 
Malmo. Sweden. Also sent to Sweden were 
Ida Buckingham (1913-1929). Glen E. and 
Lois Norris (1929-1934). and Niels and 
Christine Esbensen (1945-1947). 

The General Mission Board discontinued 
support of the Scandinavian Brethren con- 
gregations in 1947. Some of the cir- 
cumstances and conditions which hindered 
the growth and permanence of the mission 
and contributed to the decision to discon- 
tinue were these: lack of adequate financial 
support by the Brotherhood at the very be- 
ginning, and the assignment of too few- 
workers from America when most needed 
to insure stability in the newly-formed con- 
gregations; inadequate financial resources 
of the Scandinavian members to maintain 
the work of the congregations without ma- 
jor support from the Brethren in America; 
dispersal of early efforts over too wide a 
territory, resulting in the formation of a 
number of weak congregations; lack of 
pro\ision for adequate theological training 
of the Danish and Swedish ministers; 
strong class consciousness in Sweden and 
Denmark. The early Brethren membership 
there was composed largely of farmers and 

12 MESSENGER Februarv 1976 

77?^ Scandinavia venture was 
the forerunner of greater ventures 
in India, China, Nigeria, Ecuador. 

laborers. The more educated and 
professional classes were for that reason 
not strongly attracted toward membership 
in the Brethren congregations. 

Other hindrances were: strong opposi- 
tion, especially in Denmark, to the forma- 
tion of congregations outside the state 
church; loss of potential leadership because 
of the emigration of many of the younger 
members to America; frequent disturb- 
ances of the fellowship within the con- 
gregations caused by petty jealousies; some 
moral defections among the leaders; the 
effect of World War II in bringing about 
recall of the Graybills, followed by the dis- 
ruption of the Brethren program in Scan- 
dinavia, thus hastening the decision to dis- 
continue financial support from the 
Church of the Brethren in America. 

There were some positive results of the 
Brethren mission in Scandinavia. Oppor- 
tunities for meaningful spiritual fellowship 
were provided within the Danish and 
Swedish Brethren congregations. In the 
Malmo congregation, for instance, a full 
church program was carried on. This in- 
cluded preaching services on Sundays and 
on the church's holy days, especially 
Christmas and Easter. The young people 
liked to sing and play their guitars. There 
was a program for juniors and a Sunday 
church school for children. About once a 
year a supper was provided for certain in- 
digent members of the community who 
were selected to receive personal in- 
vitations. Many sincere, dedicated 
Christians received their spiritual nurture 
in the congregations of the Scandinavian 
Brethren. Several of them came to the 
United States and became prominent in the 
life of the Church of the Brethren m this 

The opening of the Scandinavia mission 
also served to stimulate among the 
Brethren in America the movement favor- 
ing foreign mission work, and helped to 
make them aware of the requirements for 
beginning and maintaining Christian mis- 
sions in other lands. □ 

Top: Trav given to Glen and Lois Norris by the 
legend. "Thanks for work established in Sweden." 
Sweden. Below: The Swedish elders circa 1930: 

Bethesda congregation, carrying the 

Center: The Vanneberga church in 

missionary Glen Norris right rear. 

February 1976 messenger 13 

The first Brethren overseas missionary: 


by Terrie Miller 

Meek, humble, imaginative, spiritual, 
faithful, scholarly, loving, expressive . . . 
these are the words used throughout 
Brethren historical writings to portray 
Christian Hope, the first Brethren overseas 
missionary. Described by M. M. Eshelman 
as a born leader and organizer. Christian 
came to the Brethren out of his own 
hunger and subsequent search for a 
religious body that practiced the apostolic 
life-style described in the New Testament. 

Christian's search began as a young man 
in Denmark. From youth he longed to be 
with a people who were willing to obey 
Jesus' commandments as a means of 
spiritual growth. Christian's father 
recognized his son's deep spiritual commit- 
ment and encouraged him to go into the 
ministry, but his mother preferred that her 
son become a harness-maker. Christian 
bowed to her wishes. 

In 1865. barely of age. Christian broke 
from the Lutheran state church and was 
baptized in the North Sea by a Baptist 
minister. As a new member of the Baptist 
community. Christian was inquisitive. 
"Zealous, earnest, sympathetic, vigorous, 
he pressed the priests with questions and 
arguments which aroused their enmity 
rather than love or forebearance." 

Christian soon withdrew from the Bap- 
tist community, feeling they were far from 
the loving people he had hoped to find. He 
tried to point the Baptists toward a better 
way of living, but his public criticisms of 
the Danish king's unscriptural conduct 
brought him notoriety. No one was willing 
to listen to Christian, and he found himself 
searching again. 

In 1869 Christian began to write, 
publish, and distribute his own religious 
tracts, disposing of his business and fur- 
niture to pay for the venture. One of his 
tracts, "The Scaffold," soon attracted the 
disfavor of the government and a fine 
was imposed upon Christian for so freely 
distributing his ideas. This punishment 
only seemed to loosen his tongue, and 
Christian began publishing more tracts and 
making more public statements about sin 

in high government positions. 

Christian had overstepped himself, 
however, and had to flee from Denmark 
when 20 crowns was posted for his ap- 
prehension. Christian escaped to Norway, 
and from there he emigrated to the United 
States. During his first few years there. 
Christian had little success in locating a 
religious group he could feel comfortable 
with. He refused to stop looking though, 
explaining later, "Often 1 had been asked 
to organize a church on the basis of what I 
regarded gospel principles; but I could 

"I felt a willingness to hunt for such a 
people until death rather than set up a 
church. I felt sure such a people existed 
and that I would be permitted to see 
them." Armed with this belief. Christian 
continued to search. 

An association with the English Baptists 
(also known as American Baptists) was cut 
short when Christian decided to learn 
English and discovered their true orienta- 
tion. To facilitate learning the language. 
Christian bought a family Bible. In it were 
contained short descriptions of different 
denominations. This is where Christian 
first heard of the Brethren, although they 
were referred to as Tunkers in the account. 
The description told of the Tunkers' simple 
way of living and the baptismal method of 
trine immersion, reinforcing Christian's 
feeling that the Brethren were a people who 
held beliefs similar to his. 

Meanwhile Christian married Mary 
Katherine Nielson and moved to Clinton, 
Iowa, where he began a full-blown search 
for the Tunkers, inquiring after them in 
New York, Philadelphia, and Chicago. 

Eventually Christian moved to Rock 
Island, Illinois, and became pastor of a 
Swedish Baptist congregation. One event- 
ful day, the Tunkers came up in a conver- 
sation between Christian and one of his 
parishioners, who had heard of them and 
knew where some were located. With his 
father-in-law in tow. Christian set off for 
Thomson, Illinois, one Saturday morning, 
determined to locate the Brethren despite a 
somewhat vague set of directions. 

Upon arriving in Thomson, "... they 

made inquiry for the 'Dunkers.' The man 
of whom they inquired said he knew where 
some of them lived, then went on to tell 
them to go to a certain corner of the 
square, turn to the left then to the right, 
then to the left again and so on, but the 
poor Danish men, when out in the hot sun 
on sandy roads, forgot the directions." 

Their luck did not improve through- 
out the day, and the two men final- 
ly spent the night in a Methodist home. 
The next day they began to worry about 
how they would be received by the 
Brethren. "They began to wish the road a 
little longer, for they feared they could not 
make the people they were seeking under- 
stand their wishes." 

Christian and his father-in-law finally 
came to the home of George Zollers, pastor 
of the Hickory Grove Church of the 
Brethren. "Surely we were repaid tenfold 
for our hardships," Christian reflected, "for 
we found a man with an open, loving 
heart, who himself once had been away on 
the distant ocean among scoffers and un- 
believers. He at once understood our con- 
dition, sympathized with us, prayed for us. 
and certainly was heard by his father in 

As a result of this visit. Christian con- 
cluded that the Brethren were the people he 
had been searching for, and on October 25, 
1874, he was baptized by trine immersion 
into their ranks. Meanwhile the Swedish 
Baptists in Rock Island were not happy 
about the prospect of losing their pastor, 
and they tried to coax him into staying by 
offering to baptize him by trine immersion 
themselves. Christian responded, "If you 
think I need that apostolic immersion, do 
you not equally need it also, and how can 
you give what you do not have?" 

It didn't take long for the Hopes to 
become accepted members of the Church 
of the Brethren. Christian set up his 
harness-making shop in Lanark, Illinois, 
and began life in the community. 

But he soon experienced disappointment ' 
when he discovered the church had no es- 
tablished missionary program. On his own j 
initiative he began to translate Brethren 
pamphlets into Danish, hoping there would I 

14 MESSENGER February 1976 

Recent immigrant, untried churchman, he seemed an unlikely 
pioneer for Brethren to send on the first overseas mission. 



way to 

have them 

printed and sent 

to Denmark. As the 

story goes, Christian and M. M. Eshelman 

were discussing the possibility of sending 

tracts to Denmark and Eshelman said. "I 

will give 25 cents to start a fund for that 

purpose." Christian gave the same amount 

and the account soon grew to 400 dollars, - 

enough to print and send the tracts. 

It was because of the impact of Brethren 
tracts that Christian Hansen in Denmark 
wrote to his friend Christian Hope in 
America, asking for a Brethren minister to 
travel to Denmark to baptize him. 
Although the Brethren had been discussing 
the idea of mission work for years, this was 
the first actual challenge to serve people in 
other lands. Whether or not to send a 
minister was to be a momentous decision 
for the Brethren. 

A special meeting was called of the 
Northern lUinois District to consider the 
missionary question. When Daniel Fry and 
Enoch Eby were chosen to go as ministers 
and Christian as interpreter, there was 
sadness and weeping among the members. 
It was hard for the Brethren to celebrate 
what they thought would be a dangerous 
journey for their friends. 

On January I, 1876, Christian and his 
wife Mary left for Denmark, expecting to 
return in one year. When they actually did 

return ten years 
later, Christian 
had done far 
more than he 
originally an- 
preaching, print- 
ing tracts, bap- 
tizing, and talking 
to people who had 
come to hear about 
the Brethren. Chris- 
tian, who was only 
supposed to be the inter- 
preter, arrived in Den- 
mark ahead of Brothers Eby 
and Fry to lay the foundation 
for their work, and stayed long 
after their departure, prodding 
young congregations to life. 
The first four years of the Hope family's 
stay in Denmark were especially difficult. 
In spite of the Northern Illinois District's 
enthusiasm for the project and its pledge to 
support it, financial problems abounded. 
"From the beginning there was a disposi- 
tion to keep Brother Hope from 'spoiling" 
by supplying him scantily with money: but 
by perseverance and patience he met all, 
believing it far better to suffer, even in the 
hands of the church, than to run away 
from the work assigned to him. Few indeed 
in this age of the world are willing to en- 
dure more than our first missionary to 

Christian wrote of his financial predica- 
ment, "Some may think we have received 
much money, but the Lord knows that in 
all my traveling from place to place, I 
never allowed myself to spend a cent for a 
warm meal and my feet have been used 
whenever there has been a possibility to 
walk. I have slept many a night on the 
floor and sometimes in barns; and at the 
beginning of the mission, frequently used 
Jacob's bed and pillow in the field under 
God's broad firmament." 

As well as being uncomfortable at times. 
Christian occasionally encountered danger 
while preaching. "While Brethren Eby and 
Fry were here, some of the 'baser sort' con- 
sulted with each other to catch me and 

throw me in a muddy pond." Christian ex- 
plained, "yet when the hour came to carry 
their plans into execution, their hearts 
failed them, and none laid hands on me." 

In spite of these hardships. Christian saw 
the Brethren mature m Denmark. He 
praised the indigenous leadership and the 
almost uniform adoption of Brethren 
costume. "1 see no reason why the church 
should not flourish if helped a sufficient 
time to enable her to be firmly rooted and 
overcome the oppositions that come upon 
new churches." he said. 

Christian always refused to take credit 
for the success of the mission. "... He 
desired to cut off all occasion for present 
and future generations to say that the 
church in Denmark was built by himself or 
that he was its father, 'for God is the father 
thereof.' " 

Before returning to the US in 1886, 
Christian spent a year in Sweden, es- 
tablishing a church school there. Bad 
health began to plague both Christian and 
his wife, however, and they returned to the 
US to find that a farm in Herington. Kan- 
sas, had been provided by the Brethren for 
them as their new home. This was the 
home that Christian would return to after 
trips back to Scandinavia in 1891-92, 1895. 
and 1898. Between these trips. Christian 
traveled around the US, preaching and 
finding time to serve on Annual Meeting's 
Standing Committee four times. While in 
Texas on one of his mission trips. Christian 
contracted a fever and died suddenly after, 
in 1899. 

In the years after his death. Christian 
was lovingly eulogized by his peers. George 
ZoUers, the minister Christian had found 
when first seeking the Brethren, wrote of 
his friend, "Dear Brother Hope has crossed 
the river of death, but his life of self- 
sacrifice lives to be used by God whom he 
loyed and adored, to cast its lucid beams 
upon the pathway of his countrymen as 
well as the beaten road of many who knew 
and loved him in our own favored conti- 
nent. Many a precious hour did I spend 
with him in sacred spiritual intercourse and 
his visage was ever radiant with the 
sunshine of heaven." D 

February 1976 messenger 15 

Avdat. Israel — In the Nege\ Desert ruins can be found of six 
large ancient cities along with rather widespread evidence 
^ of extensive agriculture dating back to the Israelite period 
(900-700 B.C.) and the Nabatean and Roman-Byzantine periods 
(300 B.C. — .\.D. 6.^0). Since the area has no streams or un- 
derground water supply, how did it support this thri\ ing civiliza- 
tion of the past? Has the climate changed? Did the area 1500 to 
3000 years ago receive a 400 to 500 millimeter per year rainfall re- 
quired for "normar" agriculture? 

This history written in the ruins of the Negev has attracted not 
only archeologists but also agricultural specialists as well. In- 
vestigations have proved that the ancient agriculture of the Negev 
was based on the utilization of run-off rainfall from small and 
large watersheds in the foothills and highlands. Each farm con- 
sisted of two parts; the cultivated area in the valley and the con- 
trolled catchment areas, twenty to thirt\ times larger than the 
cultivated area, on the neighboring slopes. Could it be that these 

Boh Pugh: 

Helping the 

desert bloom 

in the 

Middle East 

areas could, even with current rainfall levels, support fruit trees, 
pasture plants, field crops, and vegetables? 

In 1958 and 1959 two of the ancient farms were reconstructed 
near the ancient cities of Avdat and Shivta. Today the desert 
blooms again with the 80 to 100 millimeters of rain per year. 
Pomegranates, almonds, olives, barley, wheat, peas, sunflowers, 
and onions are cultivated. A key figure in this de\elopment has 
been Professor Michael Evenari of the Department of Botany of 
Hebrew University in Jerusalem. His research on the reconstructed 
farms has attracted international attention and acclaim. 

Today BVSer Bob Pugh of Middle Point, Ohio, is assigned to 
the Avdat farm upon the invitation of Professor Evenari. He is 
learning the methods being used in this low cost run-off irrigation 
method for agriculture in arid lands. The method has already been 
applied successfully in other arid areas. It is the hope of the World 
Ministries Commission that Bob will be able to share his newly- 
gained knowledge in areas of the w orld where those most responsi- 
ble for the recovery of this method cannot go because of political 
barriers. — H. Lamar Gibble 

Mubi. Nigeria — Membership growth in Lardin Gabas in 
recent years has been little short of phenomenal. During 
1975 the district increased its number of local 
congregations and now lists more than fift\. There were three new 
congregations added in just one small area — northeast of Mubi — 
during this past year. And the number of baptisms in all of Lardin 
Gabas in 1975 exceeded 2.000. 

The statistics look impressive and we are inclined to say that 
they represent good solid growth. However, the best news of the 
changes taking place is that the members of Lardin Gabas are, in 
fact, voting and making decisions about polity and policy and the 
program of the church. In some church council meetings of Lardin 
Gabas the members have decided to open new evangelistic or 
preaching points in locations where they can be most effective. At 
the same time, they have sent persons of their own selection to 
work in the areas. Evangelism is in the hands — efficient, effective 
hands — of Lardin Gabas. The important and patient teaching at 
Kulp Bible School and the Theological College of Northern 
Nigeria continues, and better leadership at local levels attests to its 

The active membership in Lardin Gabas today is about 
20,000. It would be safe to say that this is not half the number of 
Christians across northern Nigeria today who credit their 
conversion to the joint work of Lardin Gabas and the mission, for 
many Lardin Gabas Christians have migrated to urban centers 
elsewhere and there have done their own evangelizing. A very 
exciting fact is that many of these people outside the geographical 
area of Lardin Gabas are actively engaged in programs with 
government, and other churches and agencies. Many of the leader: 

-^ -"♦»" JP 

Avdat, Mubi, Dahanu Road, Las Delicias, LakeChad, Gujarat, Belfast: 


are persons who were trained in Lardin Gabas. This exchange 
across tribal and geographical lines and the leavening influence of 
Lardin Gabas Christians makes the work there a very thrilling and 
changing opportunity for service. 

One interesting and happy incidence of cultural exchange and 
interplay, involving both our India and Nigeria mission fields, has 
been the service at Waka Secondary School of Anet D. Set\adi. 
Anet was born and raised in Bulsar, India, in the Church of the 
Brethren (now part of the Church of North India). In 1971 he was 
recruited by World Ministries for service at Waka Schools in 
Nigeria, where he continues to serve, now both as a teacher and as 
vice principal of the Secondary School. His wife. Violet, has 
taught in the local schools at Waka. They have two children. 

The turnover of Waka Schools in 1973 to the Northeastern 
State government and Anet's continued service in state employ 
attests to the indigenization of Lardin Gabas and emphasize 
mission as more than a one wav service. — Roger Ingold 

Dahanu Road, India — The Dahanu Road Hospital has been 
a source of community effort and pride in the small town 
north of Bombay, India, for as long as the townspeople can 
remember. Its cornerstone reads, "March 10, 1926," and on March 
6, 1976, everyone will join in a golden anniversary celebration. 

The first Church of the Brethren medical work in Dahanu is 
even older. When evangelists Adam and Alice Ebey arrived on this 
fertile agricultural plain in 1902 they soon found themselves giving 
aid and some simple medication to sick villagers they encountered. 
Soon persons who were ill were being brought by relatives to the 
Ebey's home. The missionaries did the best they could and 
reported to their headquarters the need for a medical ministry. In 
1917 a small dispensary was erected and a simple aid program 

Dr. Barbara Nickey was the key person in the development of 
the Dahanu hospital. One local official related, "Df. Nickey turned 
a small hut into a full-fledged hospital by her sacrifice and 

If you were a child attending a Brethren Sunday school in the 
1920s you may recall collecting your pennies for the hospital in 
India. The building of a hospital in India was a children's mission 
project. 3,325 American children donated $13,000 that built that 
first Dahanu Road hospital building in 1926. In the years since, 
the hospital program has grown to include a school of nursing and 
midwifery, a visiting consultant plan of medical care, and two 
village health centers. The Dahanu Road facilities during 1974 
served a total of 24,158 cases. There are general health services, an 
in-patient and out-patient clinic, family planning center, 
laboratories and x-ray, general surgery, obstetrics and gynecology, 
and an ongoing training program for auxiliary personnel. 

Many doctors, nurses, and other mission personnel have left 
their mark on the Dahanu ministry. Drs. Barbara Nickey, Ida 
Metzger, O. H. Yeremian, Joseph Schechter, Peter Paul, Grace 
John, Fred Wampler, P. D. Singh, Ernest Sinclair, William 
Weybright. Graydon Reinoehl, Leonard Blickenstaff, Francis 
Bhagat, and others donated hundreds of years collectively to the 
work there. Nurses Louise Sayre, Hazel Messer, Olive Wise, 
Dorothy Brown, Mary MacManis. and more have taught two 
generations of nurses and midwives. 

Dahanu Road Hospital enjoys a unique relationship with the 
Parsees, a Zoroastrian society of Persian descent, who are pro- 
gressive agriculturalists, industrialists, and leaders in the business 
community. The first principal of their faith is benevolence and 
they have worked wholeheartedly with the Christians, giving fi- 
nancial and administrative support to the hospital. It was such a 
sense of community ownership that was demonstrated when the 
facilities became so overcrowded during the late 1950s that its 
ability to serve was limited. People in the town and villages round 
about collected two-fifths of the funds needed to build a new wing. 
The children of Adam and Alice Ebey donated a memorial fund 
commemorating the 31 years of service their parents had given to 
the mission work there, and a General Board grant completed the 
funding. Several local workmen and contractors donated labor 
and materials and the government district health commissioner 
pledged support. The new wing was built and dedicated in 1963. 

Things have changed in India in many ways but the Dahanu 
Road Hospital continues to serve under Indian national staff. 
Recently it was selected by the Family Planning Project of the 
Christian Medical Association of India (CMAI) as the center for 
its free delivery-sterilization program. Inflation and other 
economic factors have made continuing improvements and 
services difficult to maintain, but the persons at the hospital 
continue to add services as they can for their community. 

In 1926 the hospital was dedicated to the glory of God and the 
service of humanity. The Golden Anniversary celebration will 
reaffirm that pledge, burnished bright through the years by the 
Christian service of love.— Lois Te.ach Paul 

■ as Delicias, Ecuador — Two guitarists and two singers, in plain- 
I tive, clear voice, held the attention of the United Church of 
*^ Ecuador's Annual Meeting for ten minutes of gospel music. 
The singers were the teen-age daughters of Enrique Alcibar, whose 
solemn expression from the fourth bench in the congregation 
could not cover the joy and fullness in his soul. 

Enrique met the Christianity that meant something for him in 
1959 when a Brethren international workcamp spent a month in 
his village, working on community projects, visiting, sharing. He 

Februarv 1976 messenger 17 

IN MISSION TOD A Y / continued 

saw freedom, joy, and hope in their hfe-style and he heard Christ 
mentioned in their talk. 

His wife left him ten years ago. Si.x children, dirty, underfed, 
but lo\ed. were left with him. Enrique had always been someone 
else's hired man, when there was work, until he was chosen by the 
Brethren Foundation in the 1960s as eligible to purchase a 25-acre 
piece of jungle land near Las Delicias, in the area of Santo 
Domingo de los Colorados, that is now a well-kept, fruitful 

Today Enrique is still illiterate and simple in his way of un- 
derstanding life, but he lives fully. His daughters are part of his 
celebration. — Merle Croise 

lake Chad, Niger — The Brethren are involved in a program in 
I Niger (pronounced nee-ZHEER) that appears to have great 
^~ potential for increasing food production. The General Board 
in October. 1974, inaugurated a $145,000 assistance program for 
Niger, the West African country that suffered most from the 
Sahelian drought of recent years. (See Messenger special report. 
May 1975.) 

Late last month Ralph and Flossie Royer, who had been 
missionaries in Nigeria since the early 1950s, began work in 
Agadez district in central Niger. In cooperation with Church 
World Service, the Royers will be helping re-establish once 
productive gardens in the valleys of the Air Mountains. Hydrology 
experts will assist in looking for sub-surface water that can be 
tapped for small agricultural projects. Run-off irrigation will also 
be utilized in bringing the once-flourishing gardens back into 
production. Ralph's work will include administrative 
responsibilities as well as call on his knowledge and experience in 
agriculture. The assignment is initially for a two- to three-year 

The staple food of Niger is homegrown and produced carbo- 
hydrate, consisting of cereals like millet or grain sorghum — eaten 
as mush — or cassava, which is boiled and eaten somewhat like 
American mashed potatoes. 

During the 1975 rainy season there was enough rainfall to fill 
many of the numerous depressions in the earth north and west of 
Lake Chad, which lies on Niger's extreme southeast corner. Some 
of the lakes are known to contain salt (a desert salt trade is an age- 
old enterprise that still flourishes) while others are fresh water 
bodies. Von Hall, one of our Brethren community development 
workers we recently transferred from Nigeria, visited one of these 
fresh water lakes late last October with other experts from coop- 
erating voluntary agencies. Their study was to determine if some 
of the lakes could be used to produce food crops. 

They found the lake covered an area of several hectares and 
was bordered by land that is suitable for food crops. The fresh 
water lake has an outlet into a salt water lake that has no appar- 
ent outlet. Von and his colleagues saw evidence of other lakes with 
similiar characteristics. 

Water and soil are not the only problems for food growers in 
that area. Cassava grows well there, but when food supplies are 
short, rats attack the crops and cause so much damage that near 
crop failures occur. Sugar cane also grows well in the lake area, 
but it too is attacked by the rats. The cane that is consumed by 

18 MESSENGER February 1976 

people is used locally and there is no good means of producing 
sugar at this time. 

Given these conditions, research into the food production 
problems is needed and our people are diligently working at this 
before moving further with the project. — Roger Ingold 

A Sahel farm girl fills her planter bottle with guinea corn 
seed preparatory to planting following the first heavy rain. 

Rural Service Center, India: tillage \\orl<er. farmer inspect cistern. RSC agriculturalist Patrick Ale Han begins feasibility studv. 

Gujarat State, India — In this coastal state there are about 1'/: 
million acres of wasteland. 500.000 of these acres are tidal 
lands which have been rendered nonproductive by the sea's 
washing over them. The Rural Service Center which has been 
working at community development for 25 years in some 50 
villages surrounding Anklesvar, has just recently received 
permission to determine the feasibility of reclaiming some of this 
acreage for productive use. 

The importance of this project can hardly be overstated. Most 
of the land in India that is available for cultivation is already being 
used. The shortage of food is compounded by the scarcity of land. 
Therefore, the possibility of salvaging currently unusable land is 
both exciting and attractive. Consider: One ton of grain will 
support five people for a year. At an average yield of two tons of 
grain per acre, one hundred acres of reclaimed land could support 
a thousand persons. If a thousand acres were brought into 
production, ten thousand persons could be supported with food, 
work, housing, space. 

It is this possibility that is being explored. Studies must be 
done to determine the ground water level at high and low tides, the 
salt concentration in the ground water, salt content of the soil, 
capacity of the soil to change, and the silting tendency of drainage 
channels. This work will go forward under the supervision of the 
Rural Service Center and its director who is a chemical engineer. 
If the feasibility study is positive, the next step will be to seek 
approval from the state to develop the land. If such approval is 
forthcoming, arrangements then would need to be made for 
funding and for employing experts with experience in reclamation. 
Current estimates are that $200 would be required for every acre 
to be developed. 

An advisory committee for the study has been set up as a 
liaison group between the Rural Service Center and the state 
government. Brethren are closely related to this study since 
Brotherhood staff member Shantilal Bhagat and RSC director 
George Mason are overseeing the project. The study was begun in 
late 1975, with completion projected for mid-1976. The work is be- 
ing supported by the Brotherhood Fund through personnel and a 
specific budget item of $10,000.— Ronald D. Retry 

Belfast, Ireland — "This poem by Terri McCafferty expresses 
the sentiments of a little nine-year-old girl: a child whose 
father (a boxing instructor in our youth club) was brutally 
murdered while at work because he was a Catholic. This tragedy 
occurred," BVSer Marguerite Earhart recalls, "only three weeks 
after my arrival in Belfast. Many bombings and assassinations 

have followed with Belfast being thrust into the headlines time and 
time again noted for its terror and violence." 

At night when I go to bed I look into the past 

I think about the good times in our city of Belfast 

I remember playing in the street with little friends of mine 

They were really happy days; we had a good old time. 

But then came 1969 and trouble it began 

Our street it was deserted, my little friends had run. 

The bombing and the killing startled my friends; they moved 

And in our street once more we had an empty house today. 

I pray for these people every night as they're still friends of 

And some day when the trouble ends once more I hope to meet 
Those little friends that I still miss 
Playing on a Belfast street. 

Against this backdrop of terror and violence, with feelings of 
compassion and concern, and with a priority in programs that 
expressed our commitment to justice, peace and reconciliation, the 
Church of the Brethren began relating to churches and agencies in 
Northern Ireland involved in programs which might reconcile the 
conflicting parties and work toward just solutions. Currently seven 
Brethren volunteers are involved in youth, education, community 
organization, and administrative assignments in both Roman 
Catholic and Protestant areas and with the Irish Council of 
Churches. Leaders with whom the volunteers work indicate that 
there are significant roles which these third parties or "outsiders" 
are playing in this polarized situation. 

Not all of life in Northern Ireland, however, is continually 
caught up in violence. "There is another aspect of Belfast life," 
Marguerite observes, "which is not sensational enough to gain 
recognition from the media. One cannot escape the ever present 
warmth and friendliness of Belfast's working class people; where 
the front doors stand open till all hours of the night inviting 
friends and neighbors to run in and out for a 'wee yarn' and a cup 
of tea. One finds a true sense of community — not some mythical 
term studied in sociology — but a close knit group of people where 
everyone knows everyone else's as well as their affairs and the 
family unit is very important. This is the Belfast I have come to 

Hopefully this is the "aspect of Belfast" which can be 
complemented and which might grow into a much broader, more 
inclusive, concept of community through Brethren participation 
with North Irelanders who hold similar hopes for peace, justice, 
and reconciliation. — H. Lamar Gibble 

February 1976 messenger 19 

The persons shown above are now 
"new creatures. " explains Julio Guz- 
man in reflecting on how families 
have been reunited and youth redi- 
rected through the ministry of the 
congregation and Hispanos Unidos. 



by Lois Teach Paul 

Mission, like love, is where you find it, and 
it wears many faces. I found mission in the 
smiling face that greeted me at the door of 
Hispanos Unidos of Park Slope in 
Brooklyn. New York. If programs are the 
lengthened shadow of their founders, this 
self-help mission work among the 
minorities of Park Slope should loom 
large, for it is the reality of the life vision of 
one man — Julio Guzman. 

"Come in, you are welcome, our 
Brethren friend," he greeted me in his soft 
Dominican accent. 

"Hispanos Unidos of Park Slope" is 
neatly lettered on the window of the shab- 
by row house in South Brooklyn. To this 
Midwesterner. the sight and sound of miles 
of humanity was overwhelming but to 
Julio Guzman it is the sight and sound of 
his people, and they need help. 

In 1967 Guzman, ten years in this coun- 
try from the Dominican Republic, organ- 
ized a non-denominational Protestant 
church he called the United Temple, now 
located in a rented church building at 415 
7th Street, and began his ministry to the 
community with its influx of Spanish- 
speaking immigrants. 

The United Temple began with an 
evangelistic zeal and a sincere concern for 
people. Guzman believes that the mission 
of the church is to help Christians improve 
their lives by becoming productive persons 
in society as well as growing in faith and 
witness. After a year, his congregation 
began the nonprofit, adult continuing- 
education organization whose abstract 
reads: "Its primary function is concerned 
with laying a foundation for employment 
and career development, to orient and 
educate the unskilled and untrained in both 
the vocational and pre-vocational areas. Its 

focus is on the 'hard-core unemployed.' es- 
pecially those with a language barrier." 
They would accomplish this with a 
threefold program: continuing education 
for adults in language, high school 
equivalency preparation and vocational 
training, counseling for persons regarding 
housing, health, family problems, and 
working with youth. Language and cultural 
barriers had kept many community people 
from becoming employable. A census 
reported 38.5 percent of the area's families 
below poverty level. 

The school being formed would be 
properly accredited. Guzman himself holds 
a masters degree in education. Employ- 
ment goals were not the only ones the 
Hispanos Unidos staff held. They aimed to 
equip the Hispanic citizens for community 
participation. There is a movement for 
community control of public schools in 
New York City which will require parents 
to take an active role in the decisions being 
made concerning their children's education. 
Persons who cannot understand English or 
the democratic process are even more 
isolated within their community. Classes in 
English were arranged at times when work- 
ing people could attend. Democratic 
processes were discussed. 


I he United Temple rented the run-down, 
four-story brick row house at 815 8th 
Street and volunteers set about cleaning 
and preparing it to house the school. They 
furnished it with basic classroom equip- 
ment and approached funding groups for 
additional financing. Hispanos Unidos 
applied to and received City of New York 
help from the Greater New York Fund's 
Educational Outreach Project. The United 
Way, The United Methodist Church in 
Washington, D.C., The United Church of 
Christ, individual donors, and the Church 

20 MESSENGER February 1976 

Hispanos Unidos, which 
seeks to equip persons for 
community participation, 
is uniquely successful in 
placing its graduates 
(above). At left. Robert 
Morris Hubbard, a Bap- 
tist minister who volun- 
teers half time service, and 
Julio Guzman, the direc- 
tor. At right, the staff of 
the project at a combined 
church-graduation dinner. 

February 1976 messenger 21 

of the Brethren SHARE program con- 
tributed funds. 

Others responded to Guzman's appeal. 
IBM donated 20 business machines for 
training in key punch. College students. 
I'rban Corporation members, and New 
York City specialist instructors taught 
classes. A large third tloor room was made 
into a special lab-shop. Walls were stripped 
of plaster and lath to demonstrate con- 
struction. Special practice plumbing con- 
nections and fixtures were installed and 
separate wiring was put together to help 
explain electrical systems, giving students a 
practical experience learning center. Poten- 
tial construction workers and building 
maintenance personnel are learning basic 
skills that make them eligible for a growing 
job market. 


Lmong educators. producti\e school 
rooms are described as those with plenty of 
light, space, ventilation, and a pleasing 
decor. The classrooms at 815 8th Street 
have the two more important elements for 
successful learning — a group of people 
who really want to learn and teachers who 
care. In one simply furnished room after 
another, young and older men and women 
with Latin. Black, and Oriental identities 
bend over books or typewriters, office 
machines, tables, and pencils, absorbed in 
learning. As we moved from a language 
class to a group practicing on key punch 
machines, we were welcomed with friendly 
dignity— a pause for greeting, then back to 
work. In 1974 over 290 adults were 
enrolled in classes in office skills, high 
school equivalency English, Spanish, 
bookkeeping and basic accounting, 
maintenance, and construction. 

The yearly graduation exercises are 
highlights of the community calendar and 
have helped generate momentum for the 
center's program. Hispanos Unidos also 
attempts to place its graduates in jobs and 
has been outstandingly successful. 
Employers were quick to recognize that 
trainees from Guzman's continuing educa- 
tion classes have learned an additional fac- 
tor with their skills— a sense of integrity 
and loyalty. 

The Park Slope area is typical of many 
lower income, big city communities: 
neighborhood youth gangs and truancy has 
increased, trained counselors among 
Latinos are scarce. Guzman's efforts are 
valued by both authorities and the 
residents. Through his efforts a counseling 

and tutoring program has developed and 
his church has added a summer camping 
program to its ministry. Day camp for 
eight- to thirteen-year-olds is conducted at 
the church and programs for the older 
youth are carried out in the community. A 
summer camp is set up in the wooded area 
of the Catskill Mountains 90 miles away to 
acquaint city-bred children with nature. 
Last summer this summer program at- 
tracted close to 600 children and youth and 
many \olunteer leaders. One member of 
the Church of the Brethren, Naomi Rohrer 
of Elgin, 111., served as counselor at the 
Catskill camp on a work study grant. The 
city-bound youth took on a project of 
beautification of a four-block area on 8th 
Street. Boys and girls became trash collec- 
tors, gardeners, and experts in painting 
wrought iron trim and fences. Funds came 
in from Youth Service of N.Y.C.. South 
Brooklyn's anti-poverty corporation, and 
several interested industries. 

Though Guzman is the central figure, he 
will be the first to remind you that 
Hispanos Unidos is a team operation. He 
possesses the quality of being able to 
attract and work with capable, knowl- 
edgeable assistants. Of invaluable help 
and support has been Robert Morris 
Hubbard, a longtime resident of the com- 
munity and a licensed Baptist minister. He 
volunteers half-time to Hispanos Unidos. 
Bob and his wife Luz are well known 

Nerve center: A South Brooklyn row house 

leaders in the larger community and in 
church and social agencies. Their public 
relations skills and concern for the needs of 
their community's new residents have 
prompted the giving of their considerable 
talents to assist Guzman. 

The success of the Hispanos Unidos 
operation depends heavily on volunteers 
helping the small paid staff Former 
students, local Spanish and Anglo 
neighbors, business people, and members 
of the United Temple give hundreds of 
hours and dollars to the community better- 
ment program. 

"The program is administered well," 
states Wil Nolen, Brethren SHARE direc- 
tor. "Guzman and his staff have little to 
work with but themselves. It isn't a paper 
operation. These are dedicated people 
working hard to solve their own 
problems — Hispanos Unidos is run by a 
board of directors of local people. Regular 
reports and inspections are a part of their 
accountability. SHARE has resumed its 
grant for the coming year, for $15,000 in- 
vested in this ministry in a two-year period. 
The Atlantic Northeast District has af- 
firmed its belief in the ministry at Hispanos 
Unidos by investing district funds in the 
work too making a total Brethren invest- 
ment of $15,750. In return, we can learn 
much from the folks at Hispanos Unidos of 
Park Slope. Our concepts are broadened 
and our own experience enriched by the in- 
tercultural exchange." 

In 1974 a new day-care program was 
launched by Guzman and it has flourished. 
Federal and city funds have made possible 
a new, well-equipped building, with fully 
staffed program. It, however, is not a part 
of the continuing education program that 
receives SHARE funds. 


fith New York city's financial dif- 
ficulties, funding for Educational Outreach 
Funds may be reduced as well as police 
and other community services. The in- 
fluence and work of Guzman and Hispanos 
Unidos become even more important as 
reduced funding and increased unemploy- 
ment makes the community situation more 

Julio's black eyes flash and his mus- 
tached smile broadens to the challenge. 
"With the help of our Lord and people like 
the Brethren, we will be okay," he declares. 
With such men as Julio Guzman, SHARE 
is able to lengthen its ministry, and cast 
long shadows ahead into new patterns, n 

22 MESSENGER Februarv 1976 

Leslie Boseio. Papua. New Guinea, delegate: Cynlhia H edel. US Episcopalian, one of six new HCC presidents: Brethren 
delegates S. Loren Bowman. Wanda Button: Metropolitan Nikodim. Russian Orthodox .Archbishop, new WCC president. 




by Howard E. Royer 

The missionary movement and the 
ecumenical movement historically have a 
great deal in common. As the churches 
became more related to one another in 
overseas missions and other enterprises, 
the need developed for instruments to 
work at common concerns. 

Foremost among those instruments to- 
day is the World Council of Churches. Its 
Fifth Assembly in Nairobi, Kenya, in 
November and December made clear that 
though the council may be on a shaky 
financial base, though its member churches 
at times may take conflicting stands on 
issues, though the priorities may be viewed 
differently from theological or cultural 
vantagepoints, the astounding fact about 
the WCC is the degree of cohesion that 
exists among its member churches. Con- 
trary to predictions about the Fifth 
Assembly, the churches in Nairobi did not 

set out on separate courses but affirmed a 
strong impulse to witness together. 

Thus while at Nairobi the churches of 
Asia, Africa, Latin America, and the 
Pacific islands for the first time had a 
voting strength greater than the churches 
of North America and Western Europe, 
there did not materialize a predicted clash 
between black and white. North and South 
or East and West, young churches and 
parent churches, the third world and 
"other" worlds. There seemed 
to be, as Cynthia Wedel, 
one of the new WCC 
presidents, put it, a 
realization by delegates 
that their churches face 
serious, demanding 
problems at home; none 
was in a position to 
chastise or condemn 

February 1976 messenger 23 

The World Council Assembly in Nairobi testified to th 

the witness of another. 

To stress that the 
impulse for unity was 
the dominant note in 
Kenya is not to imply 
that the Assembly 
lacked tension. The 
agenda centered on 
live, urgent issues. 
some e.xtremely delicate for certain 
churches and delegates present, and the 
wrestling was earnest and confrontive. 

Under the banner "Jesus Christ Frees 
and Unites." the Nairobi Assembly gave 
particular attention to human rights in its 
many ramifications. With reference to 
situations in country after country, the 
.Assembly championed justice and the 
development of full human potential — for 
dissenters, for those suffering from 
religious persecution, for those who lack 
self-determination and persona! or cultural 
dignity, for women, for the handicapped. 
While concentrating on situations where 
violations of human freedoms are highh 
visible, the Assembly also declared that 
"there is no nation where human rights 
ha\e been fully achieved." 

To attack the denial of basic human 
freedoms in South Africa or South Korea 
or Chile is not unique for the World Coun- 
cil. To do so in the Soviet Union is. and 
the Fifth .Assembly addressed that situation 
in delegate debate if not in formal resolu- 


hile the final statement was indirect, 
calling on nations that had signed the 
Helsinki Declaration to observe its 
provisions on human rights, and the USSR 
being among those nations, the discussion 
on the fioor was very pointed. Delegate 
Richard Holloway of Scotland asserted 
that the USSR is "in the forefront of 
human rights violations" and should take 
its place "in the public confessional along 
with the rest of us from the white, op- 
pressive, imperialistic society." 

Among the many Russian Orthodox 
Church leaders protesting the specific 
citing of the USSR was Metropolitan 
Filaret of Moscow. He interpreted the 
Assembly as "showing a great deal of con- 
cern for religion in the Soviet Union" and 
expressing "a genuine wish to help us in 
our situation." He welcomed this, but 

added that "between good intentions and 
reality there is a considerable gap. 1 doubt 
that this statement could give us any help. 
On the contrary, 1 feel considerable trou- 
ble will follow." 

Therein lay the crux of much of the 
WCC"s debate on human rights — whether 
to speak on violations of human freedom 
when the churches from the situation under 
review advised against it. In one other in- 
stance, in a Latin America country, the 
Assembly refrained from singling out the 
country at the request of church leaders 
who felt their work and even their return 
home would be jeopardized by such a 
public pronouncement. 

Another important aspect of the human 
rights concern centered on the role of 
women in the church and in society. 
Women at the assembly were clear on one 
point: They no longer will remain in the 
background, silent, uninformed, unin- 
volved, invisible. One woman put it: "You 
may stand beside me and walk beside me in 
unity, but I will no longer walk behind 

The Assembly, while acknowledging that 
some member churches take a differing 
position, urged that women be admitted to 
all ordained ministries, and that dialogue 
continue toward the end that in all 
churches women may have full participa- 
tion according to the measure of their gifts. 

In treating the tidal wave of concern for 
human rights, the Fifth Assembly urged 
the churches to "look beyond the 
propaganda of the offending party to the 
realities of those who suffer." Con- 
gregations were urged to become more ac- 
tive in identifying and combating violations 
of human rights in their own communities 
and. along with national church bodies, to 
help form "networks of solidarity" with 
peoples seeking their own legitimate rights. 

Another theme of wide discussion was 
evangelism, and here too the emphasis was 
that "evangelization of the world starts at 
the level of the congregation." 

"There is only one medium for the com- 
munication of the Gospel: the Christian 
and the Christian community," declared 
Bishop Mortimer Arias of Bolivia in a ma- 
jor address. "Evangelism is local and it is 
free; it goes from person to person, com- 
munity to community." 

As a parable, the bishop described 
Jonathan Livingston Seagull and his con- 

tempt for "the breakfast flock" that 
hovered over the fishing boats for food. 
"What is important is not eating but fly- 
ing." says the seagull. 

By contrast, a Bolivian story tells of 
Mallko. a condor high in the Andes who is 
orphaned when his parents are captured by 
peasants and sold to a zoo. Wracked by 
hunger. Mallko sets as his priority eating 
and. later if he can. flying. 

"What does this tell us about the 
priorities and methods of evangelism?" 
Bishop Arias reflected. "Can we present the 
gospel in the same way to the members of 
the American country club, the young peo- 
ple of New York's Village, and the dying in 
the streets of Calcutta? To whom must we 
say 'Man does not live by bread alone" and 
with whom must we pray 'Give us this day 
our daily bread'?" 

On the role of evangelism in the WCC 
itself, the phrase, "to support the churches 
in their worldwide missionary and 
evangelistic task," was reinserted by the 
delegate body as a prime function in the 
revised WCC constitution. The sentiment 

Barbara Thompson. US United Melhodisi. Cen- 
tral Committee: Annie Jiagge. Ghana delegate. 

of the Central Committee and staff had 
been to opt for a more umbrella term, "to 
facilitate the common witness of the 
churches in each place and in all places." 
Thus the more traditional concept remains 


nonviolence, of interest especially to the 
historic peace churches and the Inter- 
national Fellowship of Reconciliation but 
also to the WCC policy-making Central 
Committee, was given visibility in a 
number of ways in the 18-day proceedings. 
Most major among them was ^ sectional 
report that tagged disarmament a major 
concern of the WCC. 

24 MESSENGER February 1976 

ncredible cohesiveness of the member churches 

By a substantial vote the delegates urged 
churches to take significant initiative in 
pressing for effective disarmament and in- 
structed the Central Committee to begin 
organizing a consultation on disarmament. 
The resolution asked people in all countries 
"to press their governments to ensure 
national security without resorting to the 
use of weapons of mass destruction;" it 
further urged a WCC strategy on disarma- 
ment that takes into account, among other 
things, the experience of the historical 
peace churches. "We appeal to all 
Christians to think, to work and pray for a 
disarmed world," the statement concluded. 

Further, in the guidelines adopted for 
future program development in the WCC, 
the ministry of peace and reconciliation, 
nonviolent action for social change, and 
the struggle against militarism were points 
lifted up. 

The plea for nonviolence came also in 
relation to specific program concerns. In 
conjunction with the report on the 
Program to Combat Racism, Church of 
the Brethren delegate Wanda Button was 

A priest from Ireland contended. 
"Violence as a remedy can be more deadly 
than the disease it seeks to cure." He urged 
greater involvement by the churches in 
helping resolve the conflict nonviolently in 
his home country. 

In resolutions addressed to impending 
developments in Angola, East Timor, 
South Africa, and the Middle East, again 
the stress was on the cessation of military 
activity and an appeal to conciliation. 


the affirmations of nonviolence do 
not mean the Fifth Assembly was decidedly 
pacifist. They do mean, however, that the 
peace churches and others have a firm base 
for pressing the WCC to fulfill the com- 
mitments and expectations put upon it by 
its governing assembly. 

In other presentations and sectional 
studies the Assembly heard the need for a 
new international economic order called 
for by Jamaican Prime Minister Michael 
N. Manley; heard Australian biologist 
Charles Birch plead that "all liberation is 

aspects — a Bible Society premiere on the 
Parable of the Lost Sons, innovative 
presentations in film, music, and art, an 
opening "Gathering of the Nations" and a 
closing "Service of Advent and Farewell." 
And in between, Bible study in small 
groups and struggle over issues which 
WCC General Secretary Philip Potter said 
were celebrative in their own right: "the 
true eucharist, a thank offering, the giving 
of ourselves to each other." 

The mood of the Fifth Assembly was a 
realistic one, one that recognized that with 
a rapid growth in the number of new 
member churches ( 15 in Nairobi alone) and 
in the greatly stepped up representation of 
women, youth, and laity, the present was a 
time of consolidation. 

It was a time of looking for prophets, for 
new direction, for the leading of the Holy 
Spirit, explained one of the new presidents. 
Archbishop Olof Sundby of the Church of 

It was a time of incorporating the young 
churches, the poor, the oppressed in its 
ranks, said retiring Central Committee 
moderator M. M. Thomas of India. "For 
the first time," he explained, "such people 
have ceased to be external objects for 

Philip Poller. WCC general secretary: Masai woman of Kenya; Archbishop Edward W. Scoll of Canada, elected moderator of the Central Committee: a 
Kenyan woman: M. M. Thomas of India, retiring moderator of the Central Committee: Prime Minister Michael N. Manley of Jamaica, a speaker. 

instrumental in incorporating special 
reference to the WCC study on "Violence, 
Nonviolence and the Struggle for Social 

At at Advent Rally of more than 5.000 
Christians in Uhuru ("Freedom") Park in 
Nairobi. Bishop Festo Kievengere of Ugan- 
da said. "I believe in a God that changes 
things. But I don't believe in destructive 
change. I hate oppression and injustice but 
I will die before I change it with spears and 
guns. That is not the way Jesus changes 
things." The bishop called for "operation 
rescue" in which Christ's reconciling love 
and service supplant "biting and devouring 
one another," on which he said the world is 

one," including the non-human liberation 
of plants, animals, trees, oceans, the earth; 
was asked in a sectional report to examine 
whether education alienates persons from 
the culture which bred them, and whether 
education is merely an instrument of power 
for the elite; heard a panel talk about con- 
crete situations where disunity between the 
churches "enslaves and divides;" was ad- 
monished by youth delegates to strive for a 
society where "the fullness of liberty is not 
the reserve of a few," and was informed 
that on collaboration with the Roman 
Catholic Church, at least so far as 
membership in the World Council goes, 
any major breakthrough is quite distant. 
The Assembly had its celebrative 

observation and have become internal 
realities of the Council." 

And, as Dr. Thomas suggested, for many 
Christians it was a time of looking for new 
meanings, new understandings of Jesus 
Christ different from "the Latin or 
Hellenistic captivity" the church has long 
known. This makes the rethinking of 
evangelism and theology inevitable. 

Appropriately, then, the Nairobi As- 
sembly was heavy on bringing personal 
commitment and social witness into bal- 
ance. A prayer the Assembly commend- 
ed to the member churches was very much 
the prayer of the Nairobi participants: 

"Free us to share together, that all may 
be free." □ 

February 1976 messenger 25 


Long ago Jesus said, 'Go ye into all the 

A person commenting on that phrase the 
other day said. "We ha\e made that to 
mean Africa or India or Ecuador but it 
means more relevantly the world of com- 
puters and biochemistry and politics." I 
would go further to say that the call to mis- 
sion in the second century means not only 
discovering geographical locations but re- 
discovering the kinds of people for whom 
Christ died. We must rediscover the ex- 
plosive doctrine of love and justice and 
reconciliation, and join God in all the 
"worlds" he has sovereignty over and in all 
the events of every day in all those 

Brethren were prodded and challenged 
by Christian Hope, the young Dane who 

had come to America and sought out a 
fellowship that would meet those ideals he 
had discovered as truth. He brought the 
call to the Brethren to send someone over 
to baptize his friend in Denmark and to es- 
tablish doctrines of the Brethren there. He 
challenged them to catch the vision. 

Elgin Moyer in Our Missions Abroad, 
1926, wrote, "The Church of the Brethren 
has always accepted the gospel as its rule 
and guide. When our fathers caught the vi- 
sion that the evangelization of the world 
was one of the basic commands of the 
Scriptures, they were ready to go. Then 
when our young people in the schools 
began to study the mission fields, they saw 
the needs, felt the call, and were ready to 
volunteer their life service for the spread of 
the kingdom . . . ." 

Some early missionary pioneers. From left: Wilbur Stover. Stover Kulp. Bertha Ryan 
Shirk. Albert and Lola Helser, Frank Crumpacker. Photo from 1926 Annual Conference. 

by Phyllis Carter 

At the risk of sounding like a tub- 
thumping revivalist, I say we must return 
to our biblical roots, a life of prayer, ex- 
amining and being examined in the com- 
munity of faith by the Word, expecting to 
be thrust out into all kinds of worlds, 
catching the vision of God's word for this 
place and this hour. 

I believe our World Ministries Commis- 
sion is orienting its work to broaden that 
vision. We must never settle comfortably 
for the status quo. God constantly keeps us 
on the move, joining him in his creativity 
so we are not doing the same things in the 
same way that we did them five, ten, or a 
hundred years ago. 

Let me give an example. The Church of 
the Brethren mission to India has been 
good and Iruitful, but the time came when 
to strengthen the possibilities of the Body 
of Christ in that place, for the sake of 
further growth in that culture, we needed 
to accept another role with our brethren, to 
see and to assist the formation of the 
Church of North India. Having seen 
firsthand their alive and creative fellow- 
ship, and learning from them ways to 
better serve in the church here, I can 
only acknowledge that the Brethren 
philosophy of mission actually 

It also works in Nigeria, in 
Ecuador, and in Puerto Rico. 
Let's stop apologizing for our 
past or wishing for a "staked out 
territory." Instead, let's seek to 
catch the vision of mission for the 
next century. The World 
Ministries Commission Charter 
affirms "... that God's love for 
the world is made plain in the crea- 
tion, that God's feelings about the 
world are confirmed in the Incarna- 
tion, that all suspicions about God's 
separation from the world are ban- 
ished in Christ, and that the active 
presence of the risen Lord bears 
testimony that God is yet working in 
our world .... So our mission is not 
only in the disciplined community, but 
also in social crisis; not only in mending 

26 MESSENGER February 1976 

the broken, but also in liberating the op- 
pressed; not only in the family, but also in 
commerce ... so our mission is verifying 
Emmanuel — God with us — in one great 
mission in the world." 

We continue to affirm that as basic to 
the direction for our present mission and 
our exploration of the future. 

The second century of mission for 
Brethren must acknowledge our size — our 
gifts — and that we are one part of the total 
body of Christ. 

Our size is our greatest advantage in 
today's world. We are small enough, and 
with our close fellowship, with an annual 
business meeting, we are mobile and can 
move quickly to talk together and to deal 
with new emerging concerns. We can dare 
to try and even dare to fail, without 
destroying time, or energy. We can be 
about our reason for existence — mission. 
The most obvious theological consensus to- 
day concerns the function of the church. 
Our size makes it possible to spread God's 
message of mission "to make and keep per- 
sons truly human." 

I he gifts that, for me, are uniquely 
Brethren and which must be taken into 
consideration in catching a vision for the 
future are these: 

1. We are a serving people who are also 
willing to be served. We can accept our 
role as feet washers or garbage collectors. 

2. We feel deeply about God seeking to 
make a kingdom of right relationship. We 
accept the disciplined life and the need to 
be peace makers and reconcilers. 

3. We are a people so convinced that 
God is continuing his creation in the now 
that we will take risks necessary to join 
him. Because of the disciplined life of devo- 
tion and strong fellowship we can enter 
mission without being threatened by 
political philosophy, national boundaries, 
religious affiliation, or technology. 

That of course opens boundless 
possibilities for meeting emergency 
situations and planning longer-range 
programs. The Word must guide us not to 
spread ourselves everywhere but actually 
take responsibility for our place within the 
total Body of Christ. 

Look at some areas of mission which are 
taking, or are about to take, form: A 
feasibility study being made in the Amazon 
basin and the Andes Mountains as a possi- 
ble place for Brethren to serve in Colum- 
I bia. South America; land reclamation in 

India; exploratory visits to Hong Kong, to 
Australia, to Indonesia, the Middle East, 
South America; Africa; the response to dis- 
aster such as the drought in the Sahel, and 
work begun in Niger: the continued growth 
and recognition of Lafiya; concern to 
strengthen our Washington office, the mis- 
sion to decision-makers in Washington and 
other cities of the world; missions of recon- 
ciliation in tension areas like Ireland and 
the Middle East; the "On Earth Peace 
Conferences"; the growing opportunities 
and imaginative missions developing in 
the SHARE program of ministry to 

There are numberless visions that need 
further testing as places for our outposts of 
mission. Think about these with your 
brothers and sisters, add your own dreams, 
then let us listen for and expect doors to 
open and close as God directs us. There is 
all of South America, the southwestern 
United States, racism, the arena of politics, 
criminal justice and penal systems, the 37 
million single parents in the United States, 
the children of those parents in an 
educational system geared only for whole 
families, unwanted and abused children. 
All this and the cities — here is where 
decision-makers live and life-styles develop. 
Power and direction are needed to in- 
fluence science, which is morally neutral, to 
lead toward peace and progress. Aggressive 
thrusts must be made to influence the 
violent mind of the world to the sacredness 
of each human being. We cannot tolerate 
malnutrition creating a subhuman race, so 
hunger as an area of long-term mission 
continues. Moral permissiveness that 
becomes destructive must be dealt with in a 
realistic way by the church. 

World economic problems are as central 
to the mission of the church today as was 
Jesus' own continued thrusts at economic 
injustice. It will probably be more con- 
troversial to come to grips with the in- 
justices of the economic order than to con- 
front international realities. Justice and 
liberation for all persons are at issue for 
the church seeking to catch a vision of mis- 
sion guided by the Word. Further we must 
look at our mission in the body of Christ. 
Does one ignore the bleak struggle of the 
church in Europe, or the growth and con- 
fidence in Africa, in Indonesia, South 
America, North America? Does one look 
for ways to join the Spirit already present 
and at work in China, Russia, and Cuba? 
How may we utilize both Brethren and an 
interdenominational approach? God is at 

Top: Dr. Ida Metzger examines a patient 
in India. Center: The first church in 
Nigeria, at Garkida. Bottom: J. H. B. 
Williams' grave in Mombasa, Kenya. 

work regrouping the followers of his Son 
so that we are not alone in looking forward 
in response to the call. 

"You shall be my witnesses in Jerusalem, 
and in all Judea and Samaria and to the 
ends of the earth." Some things are ours to 
do as Brethren alone; others will be done in 
cooperation with other bodies. I agree with 
Dr. William Temple, that "we are the early 
Christians. The second century of mission 
is here. We are recommissioned. Let us be 
on our way, not in fear, nor with reproach, 
but with faith and hope to find the ends of 
the earth." Q 

February 1976 messenger 27 



Read: Mall. 5 — 7: 18: 25:40: 28:19 ff. 
Mark 6:13: 16:14-18. Luke 24:47-49. John 
14:12. .4cls 1:2 ff: 1:6-8: 3:16: 24:49. 

Overseas missions and the Great Commis- 
sion of Matthew 28:19ff go hand in hand, 
hke life and breaih\ Furthermore, the great 
"Go ye" speaks powerfully to us as 
Brethren. It is a thrilling, direct command 
of our Lord. From its wording we get our 
threefold mode of baptism. We like its 
Christian education ring: "making disciples 
of all nations, teaching them . . . ." Above 
all, it is the final and clima.xing word of the 
whole "Brethren" Gospel of Matthew, with 
its Sermon on the Mount, its "Matthew 
18" and its "Inasmuch as you did it to one 
of the least of these my brethren" (25:40). 
Its closing words, "and lo. 1 am with you 
always ..." are hauntingly meaningful to 

What is more, the shape of our entire 
mission program has been pretty well 
determined by this Great Commission, and 
it is a shape we like to contemplate: 
schools, hospitals, and rural projects, all 
built around the church as center! 

What could be more wonderful? Yet . . . 
is it the final word in missions? What about 
other expressions of the final command of 
our Lord? "Such as what?" you ask. Such 
as Mark, Luke, and John. Take Mark, for 
example, with its emphasis on the mighty 
works of Jesus. When Jesus first sent out 
the twelve on a kind of practice run for 
their future work, what were they to do? 
Preach, cast out demons, and heal (Mark 
6:13). And what kind of Great Commission 
does Mark contain at the end of the book 
(16:14-18)? Quite probably the words we 
now have are a late addition (see footnote 
in RSV), perhaps from the early Second 
Century, but still a part of our canonical 
Mark. In it the disciples are to preach, bap- 
tize, and perform great signs and wonders, 
among which are the casting out of demons 
and healing, indisputable evidence that for 

almost a century after Christ's earthly 
ministry the church still expected to per- 
form mighty works and to heal by the 
power of the Spirit. 

Similarly, in John's Gospel, there is a 
startling emphasis on mighty works. 
Everyone who believes in Christ is to do 
not only the works that Christ does but 
"greater works than these" even! (14:12). 

In Luke the accent is on witnessing by 
the power of the Holy Spirit. This is first 
hinted at in Luke 24:47-49 where Christ 
speaks of the task of preaching repentance 
and forgiveness to all nations and calls the 
disciples "witnesses" who are to stay in 
Jerusalem until they are clothed with 
power from on high to carry out this 
worldwide task. In Acts, which is a con- 
tinuation of the Gospel of Luke and 
overlaps briefly with it, the commandment 
to remain in the city is repeated ( l:2ff) and 
the promise of the sending of the Spirit is 
revived from both the earlier (3:16) and 
later (24:49) parts of Luke. 


low turn to the first part of the second 
paragraph of Acts (1:6-8) and follow the 
sequence of thought. The disciples sense 
that there is something great soon to 
happen. They hope it is the long-awaited 
earthly rule of the Messiah, "restoring the 
kingdom to Israel." Jesus does not reply to 
that point at all. but rebukes them for their 
presumption in trying to fathom "times 
and seasons" which are preeminently God's 
domain. That would have stopped the con- 
versation right there but for the positive 
new thing Jesus wanted to tell them. In- 
stead of dreaming of the earthly kingdom 
of their national hopes, they should wake 
up to their true future, one they had only 
partially understood. Power, yes. they 
would be receiving power! But quite a 
different kind of power from what they 
were expecting. Instead of thrones to sit on 
there would be hard work to do and the 

power to do it would be entirely that of the 
Holy Spirit. They would be the channels of 
this power, not its planners or its 
managers. This power would open their 
mouths and speak with fearless witness 
through them. It would move their hands 
to perform unheard of signs and wonders. 
It would guide their feet where the Spirit 
would have them go. This power would not 
be their own. to have and to hold, but 
God's power and they would be simply 
God's instruments to fulfill his will. 

Read on through Acts and see how this 
power worked. They stood before kings 
and courts, before mobs, and in meeting 
houses and gave their testimony. In and 
out of prisons, beaten, hounded, opposed 
and reviled, they carried on. Yet they were 
heaven-blest beyond their fondest dreams. 
Prison doors were opened, wild, angry men 
stopped, and stony hearts were trans- 
formed as new fellowships sprang up. dot- 
ting the decaying Roman Empire with 
islands of health and sanity. They were 
people who turned the world rightside up, 
heralds of the new era which impinged 
upon and interpenetrated the old. Here was 
power. Holy Spirit power! 

There is essentially but one Gospel, and 
Matthew, Mark, Luke, and John are 
faithful interpretations of the basic reality 
of Christ. But their emphases are different. 
Matthew, if anything, is a bit more 
"cerebral," emphasizing the observance of 
the teachings of Jesus and proclaiming the 
world mission in terms of discipling, bap- 
tizing, and teaching. Mark is the Gospel of 
the "hands," stressing the performance of 
mighty works. Luke speaks to the "heart" 
with its warm human touch and its incom- 
parable love for all types of people. 
Furthermore, Luke, along with John, is the 
Gospel of the "Spirit," featuring the out- 
poured power for witnessing and working. 

We Brethren have pretty well followed' 
the Matthean pattern. Conservative with 
respect to people and resources, we have 

ou Chdm^r t (o 

o q^, but b(t 

28 MESSENGER Februarv 1976 

planned well and built solidly. Nor have we 
been alone in this. Mission-related 
churches, that is, those Third World 
churches which have come as the product 
of overseas missions, tend to reflect the 
same characteristics. On the other hand, 
and often in sharp contrast, a more Lukan 
pattern, with overtones from Mark and 
John, with its more open-ended witnessing, 
sowing the seed and letting the harvest 
come as God wills it, is more characteristic 
of the sectarian missions (Pentecostal and 
others) and even more so by the fast- 
growing, indigenous churches which have 
sprung up, especially in Africa, either in 
reaction to the staid mission churches or as 

modifications of them in the direction of 
local cultural expressions. Both types of 
churches, mission-founded and indigenous, 
have their strengths and weaknesses. They 
need each other. 

Mission-related churches (the Matthean 
pattern), while presenting institutional 
stability, often do very little to satisfy the 
great need of Third World persons for 
spiritual healing, for deliverance from 
demonic powers and for free and creative 
uses of local cultural patterns. They could 
profit by a generous infusion of more 
Lukan emphases on Spirit-power and 
Spirit-guidance and the open-ended con- 
cept of witnessing. 

On the other hand, the indigenous 
churches need something of the stability, 
the organizational integrity, and durability 
of the mission-related churches. Instruc- 
tional strength after the pattern of 
Matthew is something they often lack. 
Matthew must be modified by Luke, Mark, 
and John, while at the same time the 
Lukan and other patterns need the solid, 
edifying tendencies of Matthew. 

Let us still follow the Great Commission, 
but let us make sure it is the total commis- 
sion of our Lord, the many-faceted com- 
mand of the whole gospel record, the New 
Tesiameni pattern, shall we say. and not 
just the Matthean. D 


ur^ IC5 cn^ DO commission or our Lora 

Februarv 1976 MESSENCbR 29 



This "Resources" page usually contains in- 
formation for obtaining books and other 
resources that could be used at home or 
church for educational experiences. But 
this month, the focus is on three resources 
that are already available to you: 

1. This issue of Messenger. 

2. Called to Participate . . . — a 12-page 
tabloid on mission in the Church of the 

3. "A Planning Outline for Mission 

Called to Participate . . . has been sent to 
congregations that are on the "standing 
order" list, for distribution to 
members ' friends of the congregation early 
in February. It includes stories, articles, 
maps, pictures. The development of mis- 
sion understandings and actions are de- 
scribed for the 100 years since Christian 
Hope was sent to Denmark in 1876. 

You may already have received Called to 
Participate ... at a worship service. 
through your newsletter. If you haven't, 
check with the pastor about how and when 
it will be distributed in your congregation. 
You might be able to get additional copies 

from your church office for use in your 
family or with a group as suggested below. 

The "Planning Outline for Mission 
Study" was mailed to pastors in the first 
class Agenda for November-December 
1975. Another copy of the five yellow 
pages was sent with the copies of the mis- 
sion tabloid. Called to Participate . . . 
Included is an outline for mission 
study action sessions throughout 1976. On 
the back of that first sheet, suggestions are 
given for the use of the tabloid. Called to 
Participate . . . Each of the other sheets 
lists filmstrips, books, and other resources. 
There is one page each of resources about 
mission, about Africa, about India, and 
about Latin America. 

Things you can do 

Encourage the pastor and persons 
responsible for planning for education 
and; or for mission to plan study action 
sessions on understandings and action 
about mission during the rest of 1976. The 
"Planning Outline for Mission Study" 
provides one set of suggestions. Maybe 
there could be sessions on Sunday after- 
noons or evenings or on a weekday evening 
each week throughout the year. 

If such study doesn't happen for the 
whole congregation, you could get together 
a group of 10 to 15 people for one or more 
series of sessions. Or, you could plan for 
times together as a family or as groups of 
families for one or more series of sessions. 

However they happen, consider having 
the groups include persons from different 
age groups. Try one of persons from 15 to 
75 years old. Or think about what things 
you could do in a group that included 
children along with the youth and adults. 
Consider meeting as groups of four to six 
families over a period of several weeks for 
two hours a week. 

Activities for groups 

Your group or your family might want 
to check the resource listings included with 
the "Planning Outline for Mission Study" 
for films, filmstrips. books, and other 
resources. If you decided to learn more 
about Africa, be sure to order Under- 
standing "The New Generation in Africa" 
by Grant Shockley (Friendship Press, Box 
37844, Cincinnati, OH 45237 for $1.50) 
because it not only describes things for per- 
sons of different age groups to do, it 
suggests ways in which they might work 
together in their learning. 

Reading and hearing stories, singing and 
listening to music, playing games, eating 
together are all ways of being together that 
are not limited to a certain age group. 

Messenger and tabloid 

Some activities you could do using this 
issue of Messenger and the tabloid. Called 
to Participate . . . are: 

1. Use the world map on the center pages 
of the tabloid and a world atlas to locate 
the places mentioned in the stories and ar- 
ticles. Consider placing a larger world map 
on the wall near where the family group 
eats. Locate on it the places mentioned. 
Keep it up to date with information from 
future issues of Messenger and articles 
from local newspapers and from 

2. Make a "timeline" of the activities de- 
scribed in both pieces. 

3. Read the stories about people and 
places. Look at the pictures. Do you know 
any of the people? Have you been to any of 
the places? 

4. Use Chalmer Faw's "Still the Great 
Go Ye" and the suggested Bible passages 
for study. Think together about what it 
means for persons of all ages to be in mis- 

5. Do a history of your family or con- 
gregation, relating your past to that de- 
scribed in the two resources. 

6. List the ideas in Phyllis Carter's pre- 
diction about the second century of mis- 
sions in this issue of Messenger. What 
ideas about the future are included or im- 
plied in Howard Royer's report on the 
meeting of the World Council of Churches? 
What ideas about the future of missions 
are expressed on the last page of Called to 
Participate . . . .' If you or your group had 
been given the assignment to write the arti- 
cle that Pastor Carter wrote, what else 
would you have included? What would you 
have left out? Scan the "Outlook" section 
of this Messenger for evidence that 
Brethren are vitally in mission today. 
Create individual, family, or group state- 
ments of your ideas about the future of mis- 
sion in the Church of the Brethren. Share 

it with another person, another family, 
another group, or with the congregation. 

7. Consider ways in which you. your 
family, your group, your congregation, 
your district, the whole denomination 
could continue to be in mission. Make 
specific plans for how to continue the work 
of the past century into the next century. 
— Shirley J. Heckman 

Watch for further information about an intercultural seminar in India in January, 1977 

30 MESSENGER February 1976 

■(^[Lao^DiiDDiig] p(Q)D[n]l^^ 


John A. Harpold. ordained 
Oct. 12, 1975, Frederick. Mid- 

Kevin McClung, licensed 
Sept. 21, 1975, Portland, 
South Central Indiana 

Roy E. Pfaltzgraff Jr. li- 
censed Oct. 19. 1975. Ha.Ktun, 
Western Plains 

John Waite, ordained Nov. 
23, 1975, Middletown. South- 
ern Ohio 


Timothy Lee Bartholomew, 
to Baltic. Northern Ohio 

James Dodds, from Moun- 
tain Grove, Shenandoah, to 
Martinsburg, Mid-Atlantic 

Ernest Jehnsen, from Part- 
time. Baugo, Northern Indiana, 
to full time, Baugo, Northern 

Roy A. Johnson, from West- 
minster, Mid-Atlantic, to 
American Baptist Extension 
Corp.. Mid-Atlantic. Regional 

Kevin McClung. pastor part- 
time. Portland. South Central 

Eldon Petry, to part-time 
Muncie, South Central Indiana 

Herbert A. Root, to Outlook. 
Oregon Washington 

E. Stanley Smith, from 
Plymouth, Northern Indiana, 
to Elkhart City. Northern In- 

Paul W. Stauffer. from 
Maple Grove-Stanley, Illi- 
nois/Wisconsin, to Woodland, 
Illinois Wisconsin 

Laurence R. Taylor, from 
Lewiston. Northern Plains, to 
Colorado Springs. Western 

Raymond Thomas, installed 
Knob Creek. Southeastern 

Otto S. Zuckscherdt. from 
Pulpit Supply and Evangelist, 
to Muskegon, Mich. 


Mr. and Mrs. Arthur 
Ballard, Mt. Morris, 111., 50 

Mr. and Mrs. Alvin K. 
Bollinger. Lititz. Pa., .50 

Mr. and Mrs. Earl Brubaker. 
Prairie City. Iowa, 65 

Mr. and Mrs. Joseph W. 
Caplinger. York, Pa.. 50 

Mr. and Mrs. Ross 
Hanawalt. La Verne. Calif. 62 

Mr. and Mrs. Mason Hild. 
Cando, N.D., 70 

Mr. and Mrs. Aaron 
Hollinger. Elizabethtown. Pa.. 

Mr. and Mrs. Ohmer 
Krietzer, Richmond, Ind.. 58 

Mr. and Mrs. Lee Newman. 
Seattle, Wash.. 50 

Mr. and Mrs. Fortino Saenz 
Jr., Falfurrias, Tex., 50 

Mr. and Mrs. Russell K. 
Showalter. Bridgewaier. Va.. 50 

Mr. and Mrs. Frank Sine, 
Skull Valley, Ariz.. 50 

Mr. and Mrs. Russell Stoner. 
West Milton, Ohio, 60 

Mr. and Mrs. L. C. 
Stufflebeam, Ottumwa, Iowa, 

Mr. and Mrs. Ray Werking. 
North Manchester. Ind.. 50 


J. R .^shbv. 57. Staunton. 
Va., Sept. 20. 1975 

C. W. Bagwell, 77, North 
Manchester, Ind.. Sept. 3, 1975 

Fred Battles, Dallas Center, 
Iowa, Aug. 8. 1975 

Esther T. Baughman. 72. 
Martinsburg. Pa.. Aug. 18. 

Roy Bennett. 87. Cumber- 
land. Md.. Sept. 10, 1975 

J. Linden Bixler. 80. Hart- 
ville. Ohio. Feb. 2. 1975 

Minnie K, Bowers. 73. Holli- 
daysburg. Pa . Oct 9. 1975 

Marvin L. Braybon, 48, 
Uniontown, Ohio, March 22, 

Fred Brooks Sr.. 67. L'nion 
Bridge. Md.. Sept. 8. 1975 

Guv Buckmaster. 91. Long 
Beacti. Calif.. May 28. 1975 

Charles H. Butler. 67. Mar- 
tinsburg. Pa.. Oct. 17. 1975 

Laverne A. Chrysler. 69. 
Chesaning, Mich.. June 5. 1975 

Elsie M. Clapper. 83, Mar- 
tinsburg, Pa.. Oct. 25. 1975 

Ruth Wampler Clark. 61. 
Harrisonburg. Va.. Sept, 3. 

Lerov Clemens. 79, Hatfield, 
Pa., Oct. 17. 1975 

Metta Conley, 79. Winston- 
Salem. N. Car.. Sept. 30, 1975 

La Meta Dawson, 100, La 
Verne, Calif., Sept. 20. 1975 

Martin Dively. 78. Clays- 
burg. Pa.. Dec. 4, 1974 

Terrell E- Fielder. 55. 
Roanoke. Va.. Oct. 12. 1975 

Everett Russell Fisher. 79. 
North Manchester. Ind.. Oct. 
27. 1975 

Verna M. Flora. 87. New 
Carlisle. Ohio. Oct. 13. 1975 

Zelma Frankum. 67, Winter 
Park, Fla., Oct. 11. 1975 

Spencer Frv, 77, Neffsville, 
Pa., Aug. 3. 1975 

Samuel Fuhrman. 67. 
Hanover, Pa., July 15, 1975 

Ruby Gascho, 69, Winter 
Park, Fla-, Sept. 30, 1975 

Ralph F. Gladfelter. 67, Har- 
risburg. Pa,, Aug. 7. 1975 

Ammon Gibble. 66. Neffs- 
ville. Pa.. Aug. 5, 1975 

John L. Gibson. 76. Clover- 
dale. Va.. Sept. 28. 1975 

Fred Giles. Cloverdale. Va.. 
Aug. 15. 1975 

Anna Gotwalt. 62. York. Pa.. 
Aug. 25. 1975 

Laura Hyde Gouchnour. 88. 
Los Angeles. Calif.. July 30. 

Bessie V. Graham. 75. North 
Beach. Md.. April 14. 1975 

Roque P. Groft. 72, Han- 
over, Pa.. Aug. 8. 1975 

Lois Hall. 49. South Bend, 
Ind.. Sept. 8. 1975 

Mildred Hammond. 74. Bat- 
tle Creek. Mich., Sept. 20. 1975 

Roscoe Harris, 91, Tampa. 
Fla., Sept. 7, 1975 

Bertha Haws, 68, Lititz, Pa.. 
July 19. 1975 

George Head. Council Bluffs. 
Iowa. Sept. 23. 1975 

Elmer H. Heck. 79. Denver, 
Pa.. July 26. 1975 

E. B. Henrettv. 64. Culpep- 
per. Va.. Sept. 27, 1975 

Robert Hevener Jr.. 58. 
Litilz. Pa.. July 20. 1975 

Blanche Holsinger. .Aquasco. 
Md . Sept. 8. 1975 

Melvin S. Hummer. 85. 
Booker. Texas. June 3. 1975 

Virginia H. Hunter. 26. 
Goshen. Ind.. Oct. 4. 1975 

Richard Ikenberry. 83. 
Quinter. Kans.. July 1. 1975 

Seuja Imm. 45. Dayton. 
Ohio. July 31. 1975 

Edith Iredale. La Verne. 
Calif.. Aug. 13. 1975 

Clayton B. Jacobs. 97. York. 
Pa.. Sept. 30, 1975 

Roy L. Jennings, 68. Kansas 
City. Kans., Sept. 22, 1975 

Ollie P. Jones. 81. Union 
Bridge. Md.. Aug. 5. 1975 

Paul A, Joseph Sr.. 65, Vin- 
ton, Va., Dec. 30. 1974 

Raymond Preston Jordan. 
75. Roanoke, Va, Oct. 11, 1975 

Alice S- Keener, 94, Man- 
heim. Pa.. July 28. 1975 

Kenneth G. Keenev. Logans- 
ville. Pa,. Aug. 19, 1975 

B. Howard Kesner, 73. Up- 
per Tract. W. Va.. Nov. 13. 

Lucy Brown Kidd, 81. 
Cloverdale. Va.. Aug. 27. 1975 

Reuben F. King. 87. Neffs- 
ville. Pa.. Oct. 23. 1975 

Thomas V. Kingerv. 77, 
Lacey, Wash.. Aug. 25. 1975 

Daniel Kinzie. 67, Trout- 
viUe, Va.. Oct. 10. 1975 

E- J. Kurtz, 96, Hartville, 
Ohio, Oct. 14, 1974 

George W. Landis, 66, 
Williamsburg, Pa.. Sept. 16, 

Gerald W. Le Van, 79. 
Boonsboro, Md., Sept. 10. 1975 

Cletus L. Litten Sr.. 80. 
Manassas. Va.. Oct. 1, 1975 

Ella Patzwall Leffel. 81, 
Flint, Mich.. May 30. 1975 

Linwood Long. 63. Oxon 
Hill. Md.. Aug. 24. 1975 

Clifford Luke. 84. Flint. 
Mich.. Aug. 12. 1975 

Aileen Louise Wright Maley, 
38. Macon. Ga., Oct. 19. 1975 

I. Richard Manson. 55. West 
Milton. Ohio, Aug. 3. 1975 

Dale Marsh, 39. Glen Burnie, 
Md.. Aug. 31, 1975 

Sara Belle Martin, 71, Cham- 
bersburg. Pa., Oct. 23. 1975 

Ellwood H. May. Boca 
Raton, Fla., April 30. 1974 

Claude McConnell. 82, York. 
Pa.. Sept. 24. 1975 

J. E. McDonald. 89, Nap- 

panee. Ind., Oct. 9. 1975 

Ross Herschel Metzger. 84. 
Delphi. Ind., Oct. 22. 1975 

Eva Miller. 83. Nappanee. 
Ind.. Oct. 27. 1975 

Landon Miller. 77. Sebring. 
Fla.. Sept, 19. 1975 

Mayme Mohler. 92. North 
Manchester, Ind.. Oct. 11. 1975 

Maye Moles, 81, Greens- 
fork, ind., Aug. 18. 1975 

Vern Monsen. 65. Modesto. 
Calif. Oct. 4. 1975 

Terrv Moody. 18, Richmond, 
Va.. June 15. 1975 

Theo Morrison. 76, San 
Diego, Calif.. Oct. 27, 1975 

Elizabeth MuUinix, 97, Peru. 
Ind.. Nov. II. 1975 

Kenneth W. Murphy. 69. La 
Porte, Ind., Sept. 28. 1975 

Clayton E Myer. 89. 
Manheim. Pa,. Oct. 11. 1975 

Elmer Nedrow. 96. Ithaca. N, 
Y,. Oct, 7. 1975 

Edgar Nienke. 84. New Paris. 
Ohio. July 3. 1975 

Agatha Osborne. 61. Cum- 
berland. Md.. Aug. 6. 1975 

Clarence Overholser. 62. 
Wakarusa. Ind,, Sept, 1. 1975 

Ross Ovler, 81, Kokomo, 
Ind,, July 25, 1975 

■Anna Parmer, 66, Greencas- 
tle, Pa„ Sept. 27. 1975 

Emil C. Patzwall. 77. Flint. 
Mich,, Oct, 9, 1975 

Florence Peck, 66, Shawnee 
Mission, Kans.. Sept. 20. 1975 

Esther Peters. 78. Roanoke. 
Va., Nov 9, 1975 

Joseph Phlegar, 75, 

Roanoke, Va.. Oct. 18. 1975 

Cornelia Poe. 95. Nappanee. 
Ind.. Nov. 19. 1975 

Anna Quinn, 93. Cerro Gor- 
do. 111., Sept. 27. 1975 

Dean Ralston. 66. Klamath 
Falls. Ore.. July 18. 1975 

Harry Ramsburg. 69. Fred- 
erick. Md.. July 29. 1975 

Grace Raygor, 84, Council 
Bluffs, Iowa, Aug. 29, 1975 

Jackson Reed, Salem, Va., 
Sept. 25. 1975 

Floyd Reffner. 65. Roaring 
Spring, Pa, July 18, 1975 

Grace M. Reifsneider. 66 
Royersford, Pa., Oct. 15, 1975 

W. J. Row. 98. Junior. W 
Va.. Aug. 31. 1975 

Eddie Rover. 59, Troy, Ohio 
Oct. 12. 1975 

Esther Gosnell Royer, 62 
Westminster, Md.. Oct. 18 

Harry F. Ruthrauff. 53 
North Canton. Ohio. Oct. 25 

Laura Sauls, 73. Harryston 
Va., Oct. 28. 1975 

William J. Schrantz. 77 
Hartville. Ohio. September 

Paul Senger, 69. Astoria. 
Nov. 1. 1975 

Vernon Shafer. 43. Lake- 
viUe. Ind.. Sept. 13. 1975 

Claude M. Shay. 7,1. Fincas- 
tle. Va.. Oct. 14. 1975 

Frank S, Shenk, 78, Man- 
heim, Pa.. Nov. 20, 1975 

Warren Shook, 68, Mt. Mor- 

ris. 111., Oct. 10. 1975 

J. Paul Showalter. 78. 
Bndgewater. Va.. .Sept. 8, 1975 

Edgar O. Slater. 94, Morrill, 
Kans,, Oct, 14. 1975 

Dessie Slough. 68. Trov, 
Ohio. Sept. 24. 1975 

Earl Reuben Smith. 77. Har- 
risonburg. Va.. Sept. 26. 1975 

Dicey Snapp. 72, Bulls Gap, 
Tenn, Aug, 28, 1975 

Blanche Spears, 73, Water- 
loo, Iowa, Aug. 31. 1975 

Paul E. Stauffer. 52. Eliza- 
bethtown. Pa.. Aug, 23. 1975 

David Stoltzfus. 17. Leoia. 
Pa.. Aug. 17, 1975 

Russell Straw, 55, Goshen, 
Ind., Sept, 27. 1975 

Everett W. Sutphin, 74, 
Roanoke, Va., July 26, 1975 

Ella Sweigart, 86, Ephrata, 
Pa.. Oct. 16, 1975 

Anna K. Thomas. 97, Boons- 
boro, Md., Nov. 6. 1975 

Joe Thompson. 52, Pleasant 
Hill, Ohio, Oct. 17. 1975 

Ralph M. Tuttle. 79. Quinter. 
Kans.. Aug. 29. 1975 

Walter E. Vinson Sr,, 76, In- 
dianapolis, Ind,. Sept, 2. 1975 

Bernard K. Walker. Mar- 
tinsville. Va,. Aug. 26. 1975 

Bernard W'alters. 39. Omaha. 
Nebr.. Sept. 28, 1975 

Mildred E. Wampole, 68, 
North Wales. Pa., July 5, 1975 

Agnes Wanner, 76. Lititz, 
Pa., Aug. 14. 1975 

Frances Way. 65. Mt. Solon, 
Va.. Aug. 1. 1975 

Jacob Andrew Weaver, 96, 
Waterford. Calif, Sept. 26. 

Martha Jacobs Welsh. 71, 
York, Pa., Oct. 30. 1975 

Elsie West. 93. Corning, 
Iowa, Aug, 22, 1975 

Irvin Whitacre, Ridgelev. W 
Va.. June 13. 1975 

Minnie B White. 90. Man- 
heim. Pa.. Nov. 22. 1975 

Everett Whitehead. 85. Nap- 
panee. Ind,. Sept. 5. 1975 

Mary Pence Whitmer. 62. 
Pomona, Calif.. June 23, 1975 

Flora E. Williams. 82, Dal- 
las Center. Iowa. .Aug. 11, 1975 

John W. Williams. 89. Dal- 
las Center. Iowa. Aug. 17, 1975 

Mabel Williams, 89, Se- 
bring, Fla., July 11, 1975 

Alex W'isler, 84. Wakarusa, 
Ind., Sept. 19, 1975 

Sylvia Wolf, 83, Peru, Ind., 
July 26, 1975 

Robert Scott Wolgemuth, 17. 
Mount Joy. Pa.. May 28. 

Alex Wood, 77, San Diego, 
Calif., Oct, 19. 1975 

Cleo Wysong. 72, Plymouth, 
Ind., Aug. 10, 1975 

Roy Yoder, 56, Goshen, Ind,, 
Aug. 9. 1975 

Mildred Young. 64. Knox- 
ville. Md.. June 24. 1975 

Paul Youlzv. 50. Lewistown. 
Pa.. June 17, 'l975 

Alverda Yutzey, 80, Meyers- 
dale. Pa.. Oct. 15. 1975 

Levi K. Zeigler, 86. Port- 
land. Maine. July 20. 1975 

February 1976 messenger 31 

[b(Q)(0)k [TSWDsm^ 

Woman: Total ^^ or whole? 

THE TOTAL WOMAN, by Marabel Morgan 
Fleming H, Revell Company. 1973. 192 pp. 
S5.95. Also Pocket Books, 1975. 256 pp . 
$1 95 

I was born a female in the early 1920s into 
a world where females were second-class 
citizens. As a female. I learned early that 
there were expectations of me u hich ex- 
tended all the way from what it is to be 
feminine, a wife, a mother, a housekeeper, 
to what it is not possible for a female to be 
as a professional person, a minister, a 
thinker, an intellectual, a leader in society. 
From little up. as a member of the Church 
of the Brethren. I learned well that women 
are to be submissive, dependent, silent in 
the churches, helpmeets for their husbands, 
and good mothers for their children. 1 
learned that true fulfillment for a woman 
comes in being married and in bearing and 
raising children. In short. 1 learned that 
finding oneself as a woman was primarih a 
relational task. deri\ing one's fulfillment 
from others, and from what one could do 
for others. On the surface, this looked like 
what the Christ figure was all about, and 1 

sible, professional breadwinner; 1, the 
isolated homebody, cook, cleaning lady, 
laundry woman, child-care engineer, and 
volunteer church and community worker. 
His profession became my own. His name 
became my name. His needs and desires 
became the central motivation force for my 
life. I was a dependent, financially and 
otherwise. I experienced struggle and anger 
as I tried to find myself \n that maze of ex- 
pectations, demands, and roles which were 
supposed to bring me fulfillment. For 
twenty-fi\e years I saw myself only "in 
relation to" others, and in that process, a 
kind of mental and emotional erosion took 
its toll. 

It was an unusual, perhaps rare, 
relationship, however. In a society where 
woman was not considered equal and 
where her ideas were not welcomed. I as a 
marriage partner was considered equal and 
my ideas and personal development were 
considered important. It was a relationship 
built on mutuality and respect. There was 
joy. too. and the excitement of two mature 
adults mo\ing together into life. At the 
same time, the possibilities for my growth 

j^^.V:!^. Morgans book does violence to 

^ ^.>^ both men and women. It pictures 

/^ woman as 'girl,' immature, to be played 

with, to be used for another's pleasure. 

The husband is elevated to the position of 

God, while at the same time emasculated, 

t\'rannized, and stripped of worth and dignity. 

bought into it with my whole heart. 
After a short two years of school 
teaching en route to marriage, it was in 
1947 that I was "chosen" by the man to 
whom I gave myself in a lifetime commit- 
ment in marriage. For twenty-five years my 
life revolved around him and the four 
children who came to bless our home. We 
functioned as husband and wife in the 
stereotypical roles which society had 
prescribed for us — he, the strong, respon- 

and the use of my gifts and talents were 
greatly restricted by the imposed role 
stereotypes and functions. 

The children grew and began to find 
their places in the larger world outside the 
home. I. too. freed of the restrictive boun- 
daries of their pressing needs, began to ex- 
plore once again the world outside my 
four-walled existence. As I did so. I ex- 
perienced with sadness a lack of confidence 
within myself and the resultant fear and 

sense of defaced self-worth. It was clear 
that I as an "older woman" did not belong 
in the professional man's world of the 

Encouraged by several friends, however, 
I continued that exploration, and en- 
countered, among many exciting things, 
the present malaise of marriage as an in- 
stitution in our society. The Women's 
Liberation Movement was bringing about 
major changes in attitudes toward women 
and their roles and in opportunities for 
women. There were new possibilities for 
self-fulfillment, new vocational choices, 
and positions within society. Traditional 
ethics on sex were being questioned and re- 
jected by large segments of society. Global 
concerns including hunger and poverty and 
rising expectations in the Third World 
were impinging upon the nuclear family 
and the Christian church. Challenges and 
condemnations were being hurled at a 
capitalistic society where materialism and 
work and product-orientation were con- 
tributing to bitter loneliness and despair. 
The alarming suicide and crime rate was 
unprecedented in America. Men. in confu- 
sion and perplexity were teetering back and 
forth in their dealings with women and 
their marriages between acceptance and re- 
jection, denial, and disbelief. Marriage, in- 
deed, was in trouble. 

Along with the great influx of books on 
subjects relating to all of these areas came 
Marabel Morgan's The Total Woman. It 
captivated, and continues to capti\ate. 
millions of women (and men) for whom the 
stern realities of painful man woman 
relationships are present daily and are not 
to be denied. Man\ who have read the 
book and have taken the seminars which 
are now sweeping the country testify to 
major changes that have transformed their 
lives and their marriages. 


Lorgan is a clever writer and on 
the surface it appears that there are 
good reasons for buying into the Total 
Woman way of life. A second look, 
however, reveals a shallow, equiv- 
ocal, and self-defeating approach to 
marriage. On the one hand she posits 
her whole system on a profoundly theo- 
logical premise — that persons have 

32 MESSENGER Februarv 1976 

by Beth Glick-Rieman 

power to bring about changes in their 
relationships with others. On the other 
hand, she places the burden for that change 
on the woman and creates the mistaken im- 
pression that transformation in marriage 
takes place through the efforts of only one 
half of the couple. 

Similarly, she rightly insists that there 
are essential elements without which 
marriage cannot succeed, elements which 
are deeply rooted in the Christian perspec- 
tive of life and community. These include 
trust, acceptance, and support, fun and 
play, enjoyment of sex. gratitude, com- 
munication skills, living in the now mo- 
ment, and staying alive and attractive to 
each other. She gives attention to the im- 
portance of communication skills such as 
active listening, freedom from judgmental 
put-downs, paraphrasing, and identifying 
with another's point of view. But at the 
same time, she promotes a kind of self- 
deceit and avoidance of direct e.xpressions 
of anger and negative emotions, without 
which no communication can remain open 
and healthy. 

She speaks convincingly of intention- 
ality — for women, getting in touch with 
their own life goals, setting priorities, 
assessing strengths and weaknesses, and 
concentrating on strengths. She holds 
up the values of effective work habits, of 
organization and self-direction. But this 
is always within the restricted realm of 
pre-ordained role stereotypes and de- 

She is right on with her assertion that 
self-acceptance is a process. Love of the 
self and the other as is, "uglies and all." is a 
first step toward growth and change. Yet 
she admonishes the wife to think "only 
about her husband's virtues." 

Most treacherous of all is the fact that 
she takes sound principles and useful how- 
tos for creative relationship and sets them 
in the framework of patriarchy and 
hierarchical (stair-step) views of human 
life. She places upon marriage the social 
structure of more than 2000 years ago, a 
structure that is clearly inappropriate to 
the twentieth century. She uses scripture to 
justify a stair-step view of human life. 
God, the Father, is at the top; the husband 
next down; then the wife, and last of all, 
the children, each with clearly defined 
rights and roles. (Larry Christenson's The 

Christian Family and Helen Andelin's 
Fascinating Woman take the same posi- 
tion.) This literalistic, proof-texting use of 
the Bible fashions it into a repressive, 
dehumanizing book, and distorts its image 
in the eyes of the present generation. 
Morgan is further unfaithful to the Scrip- 
tures in that she is selective of its pas- 
sages for her own ends. Whereas she 
takes St. Paul literally in regard to 
man woman relationships, she carefully 

pleasure, full of games and gimmicks. She 
is subordinate, dependent, manipulative, 
superficial. Her contributions to the world 
are restricted to the functions of cooking, 
cleaning, buying, housekeeping, mother- 
ing. She is second in command. The male 
makes her decisions for her. She lacks real 
worth and dignity. Her integrity and 
authenticity are subordinated to the 
desires, enjoyment, and needs of her hus- 
band. In the mother role, she is locked into 

^l?^^-;y*^ The role centered, high de- 
"^r mand, legalistic and hierarchical 
view of human life is in sharp con- 
trast to the approach Jesus used with 
women. At all points he treated women as 
being equals with men, and this at a time in 
history when such an attitude was unheard of. 

discards his clearly articulated support 
of slavery. 

The role-centered, high-demand, 
legalistic, and hierarchical view of human 
life is in sharp contrast to the approach 
Jesus used with women. At all points he 
treated women as equals with men, and 
this at a point in history when such an at- 
titude was unheard of! When Mary stepped 
out of her role and Martha complained. 
Jesus supported her by telling her that she 
had chosen the good part which would not 
be taken away from her. When men used a 
woman as a sex object and tried to absolve 
their guilt through condemnation of her. 
Jesus condemned, not the woman, but the 
men (John 8:1-11). The Bible is not a set of 
rules to be superimposed upon this genera- 
tion. It is the story of a people living in 
commitment to God and to God's purposes 
for all humankind. It is the story of God's 
interaction with those people at a par- 
ticular point in history. Its intention is the 
empowerment of all persons, female and 
male, as creative agents for God in the 
human situation. 


.organ's book does violence also to 
the images of both women and men. She 
pictures woman as "girl," immature, to be 
played with, to be used for another's 

the burdensome position of predominant 
supplier of her children's needs. This in 
turn encourages undue dependence in the 
child, heightening the need for rebellion in 
the teenage years. For the mother, it means 
the "trauma of the empty nest" as her 
reason for being is wiped out as the 
children leave. She is left with nothing 
other than a "relational self with which to 
move into an uneasy future. She is totally 
responsible for the success or failure of the 

And the husband? He is elevated to the 
position of God. while at the same time he 
is emasculated, tyrannized, and stripped of 
worth and dignity. Morgan declares that he 
is unable to be emotional or to handle his 
emotions. He is under the necessity to be 
sexually-oriented, aggressive, and adequate 
at all times. The female's sexual satisfac- 
tions are his responsibility. All of the 
burden for financial support of the family 
is placed on him. He is a weakling who 
needs to be protected from himself and his 
children, yet he is under the necessity to 
appear to be strong. He is moody and 
whimsical, unable to adapt to others, im- 
mature, insecure, easily upset, unable to be 
understanding. Whether or not he is 
analytical and full of ideas he must appear 
to be so. Actually, he is placed in a posi- 
tion of subordination to the "tac- 

Februarv 1976 messenger 33 

tics" of the female. He is equated with the 
children — is manipulatable. capable of be- 
ing used, and egocentric. 

Such a view robs both men and women 
alike of the pain and joy of honest confron- 
tation and growth in a relationship of 
equals, where mutual respect and dignit\ 
are the order of the dav. 


n the judgment of this writer. Morgan's 
book does a great disservice to women, to 
men. to the Christian church, to marriage, 
and to the world. Its appeal is to the upper 
middle-class, white, product-oriented socie- 
ty. It reinforces a ruling class status quo- 
ism which is not only outdated but im- 
moral. It buys into a value system where 
things are to be loved and people are to be 
used, despite Morgan's lip service to the 
opposite point of view. It does violence to 
the image of the liberated woman by play- 
ing up the anger and sharp edges of women 
whose consciousness has been raised to 
their own oppression. It deals with symp- 

Her husband 
was killed in an air- 
plane crash. And this tragic premature 
death left Mary Brite paralyzed with 

Where was the God who let her 
husband die? Where was anything to 
fill the void? She tried working. So- 
cializing. She traveled. But nothing 
helped. Until she finally found the an- 
swer which led her to the TOP OF 

A Prizewinning Autobiography 



V_-/ PO Boi2499 . Anderson Indi3na46011 

toms rather than causes in the sickness of 
marriage. It settles for easy answers rather 
than honest confrontation of hard 
questions. It distorts the scriptures by 
emphasizing the maleness of God and uses 
the Bible literalistically and carelessly, 
without regard to contextual meanings and 
serious research. It denies to men the right 
to be human, fallible, weak, and in need of 
confrontation and challenge in terms of 
their uses of power. Indeed, the years 
may prove that it will lead to self-de- 
struction of persons and of many mar- 

Conflicting world views press for my 
attention as I consider the picture of 
marriage painted in Total Woman. The 
first of these is that American dream of 
"happily-ever-after." In this view there is 
safety, security, order, comfort, affluence, 
and uneasy peace, often built on pretense 
and adaptation. There is inequality. There 
is the dubious luxury of fun and games, 
mobility, money, power, all used for the 
benefit, comfort and ease of one small 
family unit. This, indeed, is the Total 
Woman "world" view. 

Over against it. there is the marriage in 
which there are two whole persons. The 
whole woman stands in her own strength, 
is willing and able to make singular con- 
tributions and responsible decisions, to 
think and to act with purpose and respon- 
sibility both within and beyond her own in- 
terests and the interests of her family. In 
the world of the whole woman, there is 
pain, the preliminary to growth through 
honest confrontation of conflicting values 
and points of view. There is maturity and 

depth. There is movement, life, possibility, 
risk, and hope. The whole woman feels 
upon herself the impingement of a world 
where there is oppression, misery, injustice, 
hunger, war. death, loneliness, and dis- 
ease. She does not choose her own com- 
forts, safety, and pleasures without regard 
to that world which is crying out for 
tenderness, compassion, nurturance, and 
care. Rather, she embraces the vision of 
herself as a change agent, moving out of 
her ease and into that pain and anguish 
with self-denial, daring courage, faith and 
hope. She takes the risks of refusing to be 
dependent, of possibly being wrong in 
order that others may experience healing. 
power, and the goodness of God. She acts 
out her gratitude. She refuses to call forth 
weakness in others by encouraging their 
dependence upon her. Rather, she em- 
powers others to stand in their own 
strength, to develop their talents and 
abilities and to give of themselves freely 
for a world that sorely needs what every 
person, female, male and child, has to 

In short, the whole woman acts in 
freedom and in responsibility as a full 
Christian, an agent of God. She has a sense 
of her own wisdom. She knows herself to 
have been created in the image of God. She 
knows that she is capable of embracing 
pain, darkness, struggle, oppression, and 
death and transforming them into Power, 
Energy. Comfort. Life-Force, and Hope as 
God does. Her arena of activity extends 
beyond her family to an anguished world 
that awaits with eager longing the coming 
of God's love. □ 


TRAVEL— Juniata College Post Conference 
Tour: Alaska. Depart Seattle Aug. 6. 23 days 
includes luxury motor coach through Cana- 
dian Rockies (Banff); Trail of '98; Tour of 
Alaska and Yukon; inside passage cruise re- 
turning to Vancouver. Special arrangements 
Wichita -Seattle; Vancouver- Home. Informa- 
tion: Harold Brumbaugh, V.P. College Rela- 
tions, Juniata College, Huntingdon, PA 
16652 or call (814) 643-4310, Ext. 42 

WANTED— To buy, good copy of "The 
Descendants of Jacob Hochstetler," by Rev. 
Harvey Hosteller, The Brethren Press, 1912. 

FOR SALE— Every Name Indexes: "Brethren 
in Northern Illinois and Wisconsin", Publ. 
1941 -$2.00, "A History of the Church of 
the Brethren in Southern Iowa", Publ. 
1924 -$1.25. "A History of the Church of 
the Brethren in Southern District of Penn- 
sylvania", Publ. 1941— $2.25. Other indexes 
also available. Write Leia Eby, 840 Spring 
Drive, Mill Valley, Calif, 94941, 

WANTED— Christian family wants to give 
full-time Christian service as camp 
managers, house parents, recreation 
leaders, or whatever door opens. For our 
qualihcations, write: Bob DuVall, 934 N. 9th 
St,, Klamath Falls, Ore. 97601 

TO RENT— Rooms for girls. Church-spon- 
sored. Low rates. Facilities, Houseparent, 
Write: Brethren Fellowship House, 20/ Hum- 
mel Street, Harrisburg, Pa. 17104. 

WANTED — Retired couple to live in Pence 
Cottage at John M, Reed Home, Desire per- 
sons interested in doing part-time work in 
the Home or on the grounds, Byron J, 
Wampler, Administrator, R, 2, Box 301, 
Limestone, Tenn, 37681, 

BUS TOUR— Annual Conference via 
Roanoke and Nashville (Grand Ole Opry) to 
Wichita. July 23-August 3, 1976. Write J. 
Kenneth Kreider, R. D. 3, Box 660. 
Elizabethtown, PA. 17022. 

34 MESSENGER Februarv 1976 


is pur business... 

is our service. 

Either way you read the sentence, 
it tells you something about one 
of the service units of your 
church, the one we call The Breth- 
ren Press. H And what is The 
Brethren Press? It is the publish- 
ing and merchandising arm of the 
Church of the Brethren. Like any 
good arm, it works best when all 
its fingers are busy and when its 
open hand is extended to welcome 
and serve you. *^ One of the first 
publishers in the Church of the 
Brethren was the printer 
Christoper Sauer. He dedi- 
cated his business "to the 
glory of God and my neigh- 
bor's good." *! Today the -- 
church owns and operates a 
modern printing plant, man- -i5■^i^'i.', 
ages two bookstores, maintains 
up-to-date mailing facilities, and 
stands ready to send you promptly the 
books and supplies you are most likely to need. 
The Brethren Press, we think, is a worthy suc- 
cessor to Christopher Sauer. We share his dedi- 
cation to God and neighbor, f It is our business 

to serve you, but it also stands to 
reason that we need your business if 
we are to fulfill our commitment. 
There are several ways you can help 
us. II Send us your orders, no mat- 
ter how small. We have Bibles, re- 
ligious books, hymnals, curriculum 
materials, handbooks for leaders, 
and a variety of church supplies. 
Our one-stop service can save you 
time and money. % Set up a literature dis- 
play in your church calling attention to 
recent books, pamphlets, and 
study materials. A display 
case is available. Write for 
details, t Ask about our spe- 
cial offers on books, ex- 
hibits, and program ma- 
terials that can be adapted 
to your congregational 
needs. And tell us about 
your preferences, so that 
we can serve you better, f Utilize 
our printing resources. Let us tell you how we 
can facilitate the production of brochures, leaflets, 
pamphlets, or books for your congregation. 
1451 Dundee Avenue, Elgin, Illinois 60120 


The ^1 Brethren Press 

Kingdoms of this world and the next 

Lynn Pfeiffer 

An alternative 
to killing 

This is in reply to a letter from William C. 
Bard, in the October Messenger, titled 
"Are We Entitled to Kill?" 

I agree with William Bard, that if our 
lives are spent in protecting our loved ones, 
property, and country, weapons and 
violence are possibly the best method 
available to us. For many years past, this 
kind of "reality" injected into the pacifist 
position left me straddling the fence, un- 
able to move one way or another. 

Then I saw another nation, not of this 
world, which is called to stand as a light 
for all people. It is a nation formed by a 
God who is Spirit. It is the nation which all 
of God's history calls for, and the present 
reality of which God sent his Son to an- 
nounce. It is not a Utopia; it is difficult to 
enter, and a struggle to remain in. Its in- 
habitants know that the word of the living 
Lord of this nation is first — before loved 
ones, property, or worldly governments. 

Nowhere in the biblical account is it in- 
dicated that the eternal kingdom is of this 
world, or easily entered or understood. 
Nowhere in the account is it indicated that 
it is not a dangerous place in which to live 
while other powers are left to struggle 
against it. 

But I witness to the fact of its existence, 
its power, its joy. and its seemingly endless 
possibilities for growth. 

There is a city where no man-made 
weapons can enter. 

It is set upon a hill, where all the 
nations may see that none shall hurt or 
destroy in all my holy mountain. 

The nations may seek to bring their 
formed weapons within the gates of 
Zion. but there is a king there who shall 
strike them down with the word of his 
mouth; and every weapon stained with 
human blood shall be burned in the fire. 

He will crush the spirit of the op- 
pressor, but to the poor and wounded in 
spirit he will give strength and healing; 
and he shall wipe away every tear from 
their eyes. 

And the law shall go forth from Zion, 

and the word of the Lord from 
Jerusalem, until the earth is filled with 
the knowledge of Yahweh as the waters 
fill the sea. 

No, William Bard. I'm sure you have 
not seen the alternative way that will work. 
But I pray that you will remain open to 
the one who can bring you to it. □ 

Leona Z. Row 

A-Bomb was sad; 
Could be helped 

I was both disappointed and amazed at the 
November 2 headline in the Mainichi Daily 
News which stated "A-Bomb was sad. But 
Couldn't Be Helped: Emperor." All day 
and night I could not get this out of my 
mind. Ne.xt morning at the breakfast table, 
when Michiko Takeuchi (the student Staff 
Member . . . and my Japanese voice) and 1 
were reading from John Ruskin and 
Ephesians 4:25 . . . and then we discussed 
how these related to the truth of the head- 
line ... I felt impelled to share the follow- 
ing with the Brethren back home. 

I would be the first to not challenge the 
Emperor. I really believe he is trying to 
"build bridges of friendship" between our 
two countries, and I am really for that. But 
I am living in this city that the Emperor 
says he feels sorry for . . . and I feel the 
very urgent plea from all survivors who 
have actual physical deformities which they 
have carried for 30 years, in addition to the 
horrible and horrendous memories of see- 
ing their own family members die and the 
whole city in flames, that this shall never 
happen to anyone, anywhere! 

Sad . . . But can't be helped? I don't 
believe it! 

As a citizen of the country which 
dropped the bomb, I cannot remain silent 
and be true to what I believe. It is very easy 
to slough off our own responsibility by say- 
ing it is a tactic of war so it "can't be 
helped." — Or, it saved thousands of 
American lives so "it can't be helped." — Or 
any other idea to rationalize the use of the 
A-Bomb with the radiation effects. 

If fighting must be used as a means of 
settling international disputes (or national. 

or local) then by all means the innocent 
(babies, children, youth, aged . . . and most 
adults, because I find that most people do 
not want war, and think it is wrong) must 
be protected from these experiences . . . 
and memories. 

In one of our English groups at the cen- 
ter we are translating a book of Memory 
pictures after 30 years, from Japanese to 
English. NHK-TV had survivors draw pic- 
tures of their memories of the A-Bomb 
after 30 years, as they were planning for 
the 30th Anniversary Prayer Vigil. The 
results are heart-rending! So I would like 
to stress that the actual experience is horri- 
ble .. . but it is also unforgettable! 

I feel better to have shared this. My 
appeal to Brethren is to put in a plug for 
reduction of arms . . . and planning for 
peace, as often as possible. G 

Ralph P. Coleman Jr. 

The Bimillennium 
is soon upon us 

It will come as a surprise, perhaps even a 
shock, to Christians, intent on the prob- 
lems of the day, to realize that in less than 
25 years Christianity will celebrate its two 
thousandth birthday — its bimillennium, as 
the dictionary defines a two thousandth an- 
niversary. In 1976 we are almost ninety- 
nine percent of the way to the year 2000! 
Certainly, for Christians, such a momen- 
tous event will be cause for equally signifi- 
cant celebration, a marking of the bimillen- 
nial birthday. While such celebration will 
be infused with the rich diversity of Chris- 
tian traditions, the central focus will, of 
course, be on Christ. 

The rush of events has a way of com- 
pressing time. We need only think back to 
the year 1950 to realize that the year 2000 
is just as close to us as 1950. For an event 
with the worldwide ramifications of 2000 
years of Christianity, it is not a day too 
early for Christians to start now to prepare 
for the Bimillennium. 

The power and the beauty of evolving 
programs in the years before the Bimillen- 
nium year of 2000, is that all persons who 
participate will have had a part 

36 MESSENGER Februarv 1976 

iQ the preparation of the Bimillennium 
lelebration, whether or not they are actual- 
y ahve in the year 2000. 

To Christ, every member of his church, 
rom no matter how humble a station in 
ife, was of equal importance with every 
»ther member. For that reason, the 
lelebration of the Bimillennium, and the 
jfcparations leading up to it, should be a 
;enuine grass-roots effort. Bimillennium 
p-Qups or committees should be established 
n local churches as well as in national and 
lierarchical offices. Ideas should be inter- 
ihanged among those involved at all 
evels — local, regional, national, interna- 
ional and interdenominational. 

Recognizing the mortality of mankind, 
ustained efforts should be made to in- 
olve the young people of the church in 
jmillennium activities as fully as possible. 
|\t least one quarter of any Bimillennium 
!roup or committee should consist of 
oung people below 25 years of age, so that 
here will be continuity of personnel 
hroughout the 25 years to the Bimillen- 

The question is often asked: "Will the 
Christian church be here as a vital inslitu- 
ion when the year 2000 arrives?" We can 
inswer the question in the affirmative if we 
activate ourselves non- to prepare for the 
i3imillennium. What an opportunity we 
lave to present to Christ the "Church Re- 
lewed" on his 2000th birthday! 

The Bimillennium and the years preced- 
ng it offer an unparalleled forum for an 
lonest summing up of the triumphs of 
Christianity — where Christ's precepts have 
peen practiced — and the failures of Chris- 
tianity — where the followers have strayed 
"rom Christ's path. The popular view of 
olaming many of the world's ills on Chris- 
':ianity obscures the tremendous achieve- 
ments in countless fields of endeavor, from 
iterature to medical care, that have been 
inspired by Christian ideals. 
I Supported by the technological tools of 
Tiodern communications, the opportunities 
ire limitless for presenting literary and ar- 
listic masterpieces that portray the story of 
iChrist and his church. 
I As Christians live through the last 25 
j/ears of history that will bring them to the 
lyear 2000 they can consecrate themselves 
anew to living lives that are built on 
[Christ's teachings. By so doing, they can 
(truly transform the world. That would be 
the greatest gift that Christians could give 
Christ on the two thousandth year of his 
oirth. G 

The easiest-to-use, 
yet most exhaustive 
concordance in die 

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Abingdon's is the only complete, 
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and accuracy involved in its compilation, make 
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• A Comparative Concordance of Revised Ver- 
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at your local bookstore 

Februarv 1976 messenger 37 



I arold A. (Red) Rover spent 38 adventuresome 
years as a missionary agriculturalist in Nigeria before 
his retirement in 1968. Agriculture, his first love, usual- 
ly had to be tucked in among the many other 
assignments he took on — builder, leprosarium 
superintendent, station chairman, brickmaker. well- 
digger, church adviser, school manager, teachers' 
college instructor, houseparent — but despite these other 
tasks Red had notable achieventents in his main field. 

He developed a new strain of guinea corn (the main 
food crop in northern Nigeria), called the "Rover 
Dwarf variety. He made ityiprovements in soybeans, 
maize (corn), legumes, and fruit trees. He wrote a book 
on Soybeans as Food. He maintained tree nurseries and 
introduced fruits like mangos, oranges, and bananas as 
cash crops (and as food). He averaged planting 10.000 
new trees a year in the tree-deficient Nigerian Sahel. He 
promoted animal conservation and maintained a zoo of 
African animals. 

Since leaving Nigeria Red has lived at Brethren Hill- 
crest Homes in La Verne, California. No more than he 
once conformed to the stereotyped missionary image 
does he now fit the image of a retirement home resi- 
dent. Tennis, hiking, mountain-climbing, photographv 
all help to work off some of the energy of this ageless 
septuagenarian. But his major preoccupation is with 
what he calls his "postage stamp" garden. There, to the 
disbelief of La Verne citizens, familiar with the town's 

by Harold A. Royer 


/ just tell what work 

adobe soil, and to the amazement of outsiders unused 
to such diversity of plants in so small a patch. Red 
grows a great variety of vegetables, fruits, berries, and 
herbs. Using what he calls the " Royorganic" method o 
gardening, he abstains from commercial fertilizers and\ 
pesticides and champions the cause of the compost 
heap. Best of all. Red — still the missionary — is 
evangelistic in sharing his methods and system. Proof \ 
on these pages that old missionaries need not fade awa_ 
are a few hints on gardening the Royorganic way. Go, 
your spring seed catalog handy? 

Gardening the Royorganic way 

1 have only a small "postage stamp" garden bul| 
samples of sixteen kinds of fruit have made a start ani 
some twenty vegetables. Fifteen or more herbs add tcj 
the pleasure of gardening. The soil was adobe (yellow: 
clay) when 1 moved here eight years ago, but it looks] 
like dark loam now. 

Burying garbage, spreading compost, and mulching 
help build soil. Don't put garbage through the disposal' 
unit in your sink. Bury it in your garden. If the garbage 
is covered with some six inches of soil you will not be 
troubled with bad smells. There are various ways of 
handling this. You might dig a trench and pile the dirt 
along side. Then each time you dump some garbage, it 
is easy to rake over enough soil to cover it well. You 
will be surprised how fast it will decay, except in cold 
weather. In my plot in about three weeks I can start 
burying again at the first end and work across. If you 
try some of my ideas, I would be glad to know your 

I am very much in favor of home-grown fruits and 
vegetables — without pesticides. If your plants are kept 
healthy with organic fertilizers, you will not be troublec 
so much with insects. Companion planting is helpful 
also. Various members of the onion family seem to 
deter insects and many gardeners use "stinking" mari- 

This is the age of recycling. Nearly all organic mat- 
ter should be recycled too. "Put it back" — into the soil 



I' my own garden 

noted ecologist has said, "We must stop wasting 

Don't give your lawn clippings and leaves to the 
sh collector. Dig them into your garden or use them 

Make compost and use it in your garden and flower 
ts. How? It can be done in several ways but try this: 
ild your compost heap in layers. Put down a three- 
:h layer of leaves. Sprinkle a little soil on it. Add 
other layer of leaves, and so on up. If you have grass 
ppings, put those in each layer, but in smaller 
lounts. If you have a fireplace, sprinkle ashes from it 

each layer. 

The leaves should be damp when placed in the com- 
st heap — or ridge or shallow pit. Any of these 
thods will work. If the leaves are dry, wet them down 
St outside the compost heap. 

If your neighbor raises rabbits, beg a bucketful of 
sppings and sprinkle some on each layer. Manure 
II add some nitrogen to the compost heap and cause 
)re rapid decomposition. 

Try to use your lawn clippings the same day. If you 
e them up in the back yard e.xpecting to get at it in a 
V days you are likely to find a foul, moldy pile. Then 
u will say, "No more compost making for me." 

You want the action of aerobic bacteria in your 
mpost heap, not that of puirifaciive bacteria. The 
rers should be put in loosely. Don't walk on or tramp 
;m down. 

If you have enough material, build the heap to a 
ight of three feet. If it is spread out and only a foot 
ep the bacterial action will be slower. 

And that brings up another point in compost mak- 
5, After a few days, e.xcept in cold weather, you will 
id that the heap is getting warm. This is good. Test 
: temperature of the heap with a compost "ther- 
jmeter." After finishing the heap thrust in a stick. 
hen you pull this out after three days it will feel warm 
your hand. It may even get considerably above body 
nperature. Put it back but in a different place. The 
le that is left will allow more air to get inside and 
omote decomposition. An old broom or mop stick 
ikes a good compost thermometer. Sharpen the lower 
d so that you can push it in easily. 

Where can you get soil to mix with your compost 
iterial? If you dig a trench about three feet wide and 

to eight inches deep you will have soil to add to the 
ganic matter that you put in the trench. 

What should you do with the coarse stems from 
ur plants? They will decay too, but more slowly. Try 
tting them in a separate pile, mixed with soil, and 
rget about them for three or four months. If kept 
Dist (either from your hose or the rains) they will 
eak down so that they are not so hard to turn. The 
ler you have all of your material the more quickly it 
11 decay. Some people use a shredder. 

So far it has not been much work. But the turning in 
o or three weeks will not be very hard either. This 
xes the material and allows more air to get in. 

Begin at one end of your ridge and with a fork move 

the material about three feet farther on. Keep piling it 
up to a two- or three-foot height. This mixes your com- 
post material and thus aerates the heap. If it seems dry. 
sprinkle on a little water before turning. The compost 
should always be damp but not soggy. I lightly sprinkle 
my whole heap every few days. It should be ready to 
use in three months or less. The pile will be much 
smaller than when you started. 

If you keep a mulch of leaves and grass around your 
plants that will help keep down the weeds. You will find 
that a grass mulch disappears rather quickly. Put on 
some more. It has been decaying and improving your 
soil. The earthworms have been helping too — if you 
have stopped using commercial fertilizers and poisons. 

Wood chips are good for mulch around your 
flowers but they will not decay and build up your soil as 
quickly as leaves and grass clippings. 

These are some of my methods that will work. But 
there are other methods that work too. As Ruth Stout 
says, "I do not tell people how they should do their gar- 
dening, but I tell them what works in my garden." That 
is how I operate, too. □ 

Top: No commercial venture, ihe Royorganic garden 
gives away plants, produce, and ideas. Center: One 
way to get above the problem of a small garden space 
is to go high-rise. Soybeans, sunflower, onion, leek, 
tomato, carrot, and parsley thrive in this planter. Bot- 
tom: Ten varieties of plants show in this photo. 

The saints are true liberators 

Hou many saints has the Church of the Brethren 
produced? The question may seem moot, for the 
cataloging of notables has not been among our 

Yet, on a personal basis, many of us have 
singled out individuals whose life-style or example 
or teaching we find enriching. In the context of 
faith these persons become to us the living incar- 
nation of what Christianity means in this day. The 
conduct, the mien, the ardor of their lives provide 
something of a gauge by which we measure our 

As I reflect upon the saints of my upbringing, 
I recall that I may have been drawn at times to a 
teacher or a preacher or a community leader. But 
the really special people were the missionaries. 1 
marveled at their risk of the unknown, their 
ordering of values, their understanding of faith 
and the ability to convey it across the barriers of 
culture and geography and language. 

Not until traveling in East Africa recently did 1 
give much thought to my own set of heroes who 
had come from the missionary community. It was 
while on a pilgrimage to the grave of a man I had 
never known, a man who died nearly a decade 
before I was born. The person in whose company 
I traveled, M. R. Zigler, helped bridge the span of 

Taking leave of the Fifth Assembly of the 
World Council of Churches in Nairobi, the two of 
us trekked to Mombasa, the seaport city in Kenya 
where the general secretary of the General Mis- 
sion Board, J. H. B. Williams, died in 1921 while 
heading a mission delegation of three on a world 
tour. After having been on the road for nine 
months, the party was crossing the Indian Ocean 
from India to Africa when Brother Williams was 
stricken with typhoid fever. Two days into Africa, 
he died, to be buried on the continent where he 
hoped a new Church of the Brethren mission 

would begin — and which did, two years later. 

To learn to know something of John Henry 
Bashor Williams, Kansas farmer-preacher, 38- 
year-old church executive, former Missionary 
Visitor editor, father of three young children, and 
mission enthusiast who, for the final entry in his 
travel diary in April, 1921, wrote: 

The night is dark, and I am far from home; 

Lead Thou me on. 
and for us more than a half-century later to find 
these words inscribed on his grave marker in 
Mbaraki Cemetery less than a mile from the In- 
dian Ocean was to unfold a chapter in Brethren 
missions I had scarcely known. And it was an es- 
pecially poignant experience for M. R. Zigler at 
age 84, so to honor the man who was responsible 
for bringing him to the staff of the Church of the 


'ver the decades the Church of the Brethren 
has had its quota of J. H. B. Williamses — 
visionaries, servants, adventurers in the global 
enterprise of the gospel. Throughout the 
Brotherhood scores of them still reside in our con- 
gregations and districts and homes for the aged. 

Columnist Garry Wills has commented that we 
cash in on our saints daily: we live off their 
capital. "The saints are always the true liberators," 
Wills observes. "Their rough and often resented 
love shakes up a passive and resisting world — and 
that love does work miracles." 

Entering as we are into a second century of 
mission enterprise in the Church of the Brethren, 
we do well to acknowledge our debt to the saints 
who have represented and led us across new fron- 

And in their spirit, to take our own places in 
shaking up the world with a love that works 
miracles. — h.e.r. 

40 MESSENGER February 1976 


Are you a Brethren youth currently in 
high school (9-12th grade) or not more 
than a year beyond? Are you interested in 
your Brethren heritage? Could you get 
into talking, hearing, and studying about 
your background, finding out how it fits 
into your life today and how it will affect 
you tomorrow? 

Plan to attend the Study-Action Con- 
ference for Brethren Youth, July 23-27. It's 
a great opportunity to learn more about 
yourself by discovering your religious 
heritage. The theme, "Emerging Brethren, 
from Caterpillars to Butterflies," will un- 
fold itself in the three-day conference at 
McPherson College. 

A 19th century worship experience, 
small group seminars, discussions on topics 
immediately important to Brethren, and a 
look at Annual Conference issues will be 
used as forums for discovering the mean- 
ing of being Brethren. 

Because of limited space, only 1000 
people can attend. See your pastor for a 
registration form or write to Bonnie Kline, 
SAC Coordinator, 1451 Dundee Avenue, 
Elgin, Illinois 60120. 

: ^^yy 

"Emerging Brethren— From Caterpillars to Butterflies 

Organized Migrants In Commumtv Action (OM/CA) Immokalee, Florida 

In a nation filled with questions cu A DC 

the church has some answers. One is SHAKb* 

Some persons bear the weight of 
problems most of us have never 
known: Poverty that grinds away at 
hope; the sting of racial slurs; the 
denial of real freedom; inadequate 
schools; searing injustice. 

But life can be different. The cir- 
cle of despair can be broken. Homes 
can be built. Medical care provided. 

Businesses established. Jobs made. 
Prejudices faced. Relationships cre- 
ated. Hope and faith renewed. 

But dollars are needed. And 
dollars are given when people care. 

Express your caring through a gift 
to SHARE, Church of the Brethren 
General Board, 1451 Dundee 
Avenue, Elgin, Illinois 60120. 

H(>rp is my gift for 
SHARE ministries: 










SHARE helps persons. You can help SHARE. 



-^*^i>'- '"i'^'.-- ■^''i,.- 


Keeping the past " 
' alive and authentic. 



Feed My Sheep. Alan Kieffaber asserts that Jesus did not mean to 
be taken literally when he said, "Feed my sheep," but we today must of 
necessitN gi\e that meaning to his charge. 

The Past Alive and Authentic. Eighty-tive-year-old G Edwin 
Brumbaugh's life has been a beautiful blending of his heritage with his 
occupation— historical restorations. Howard E. Royer tells the story, 
highlighting Brumbaugh's restoration of the Ephrata Cloister. 

Tal<e a Brethren Bicentennial Pilgrimage, what better 

way for Brethren to celebrate the Bicentennial than to tour Brethren 
History Land? Use the handy tear-out guide and go visit the shrines of 
each Dunker's devotion. 

Panama: Occupied Territory. Robert Rhoades contends that 

the Panama Canal Zone is essentially a US colony, and feels that re- 
turning it to Panama would be an appropriate Bicentennial gesture. 

A Song to Be Heard. Paul W. Keller says that if we oppose 
viiilfuct'. but do nothmg to brmg about social justice, our song will not 
be heard. 

Grace Actualized. Guy E. Wampler Jr. tells how at Al Bright- 
bill's anomtuig the participants became the body of Christ. 

The Church of the Brethren and Pensions. Here are the 

questions \ou probably have been wantmg to ask about pensions. 
Galen B. Ogden provides the answers. 

In Touch profiles Marie Brant of Somerset, Pa., Rene Calderon of Dayton, 
Ohio, and Esther Pence Garber of Bridgewater, Va. (2) . . . Outlook reports on 
Brother Harvey. Don Durnbaugh research. Hols Spirit conference. 1976 An- 
nual Conference. Saints' message. World Hunger. .Springfield mini-park (start 
on 4) . . . f!nderlines (7) . . . LIpdate, on congregations (8) . . . Hymn, "Mine 
Are the Hungry" (12) . . . Word from Washington, "An Adequate Health In- 
surance System," by Tim Speicher (31) ... Here I Stand, statements by 
William Baker, Fran Clemens Nyce, and Viola Whitehead (32) . . . Pilm 
Re\iew, "Lies My Father Told Me" and "The De\il Is a Woman," by Frederic 
A. Brussat (36) . . . lurning Points (37) . . . Resources, "Leadership Growth 
and Renewal," by Ralph G. McFadden (38) . . . Editorial (40) 


Howard E Rover 


Kermon Thomason 


Kenneth I Morse 


Clyde E Weaver. Ruby F Rhoades 


Gwendolyn F Bobb 


Galen B Ogden 

VOL 125. NO 3 

MARCH 1976 

CREDITS: Cover. 13-17. Howard E Royer. 4. 
26 Edward J Bu/inski, 6 Ronald E. Keener. II. 
21 RNS 12 Derick Garnier. CORAGS. 22-24 
Roberl Rhoades. 28 Carol Riggs. 

Messbngfr is the olTicial puhl)caiionol IhcChurch 
of Ihe Brethren, Entered as second-class matter 
Aug. 20. I91S, under Act ol Congress of Oct. 17, 
1917 Eihng date. Oct. 1, 1975. Mi-ssiiNCER is a 
member ot the Associated Church Press and a 
subscriber to Religious News Service and Ecu- 
menical Press Ser\ice Biblical quolatmns, unless 
otherwise indicated, are from the Revised Standard 

Subscription rates: $6.00 per year for indi- 
vidual subscriptions; $4.80 per year for Church 
Group Plan; $4 80 per year for gift subscriptions; 
$3.15 for school rate (9 months); life subscription, 
$80.00 II you move clip old address from 
MhssfNGtRand send with new address. 
Allow at least five weeks for address 
change. Messhnger is owned and 
published monthly by the General 
Services C\immission. C^hurch ()f the 
Brethren General Board, 1451 Dundee 
Ave, Elgin. Ill 60120, .Second-class 
postage paid at Elgin. Uf. Mar. 1976. Copyright 
1976. Church of the Brethren General Board. 




I find very encouraging the use which the 
Church of the Brethren is making of A Manual 
of Death Education and Simple Burial ("Put- 
ting People Back Into Funerals," January: 
Resources column, February 1974; Resource 
Packet. "Life's Common Crisis"). 

Within a few months we of Celo Press will 
begin editorial work on the eighth edition. If 
Messenger readers have ideas of ways in which 
the contents might be improved, or of areas of 
concern which we have overlooked, I would ap- 
preciate your advising us. The book, after all. is 
very much a group project and you certainly are 
entitled to a voice in it. 

Incidentally, my father, Arthur E, Morgan, 
recently died at the age of 97, It was he who got 
me started in this field originally. Like my 
mother, who was a biologist, he left his body to 
the Ohio State Medical School. I have arranged 
to do likewise. 

Route 5 
Burnsville. N,C, 28714 


In the unusuallv rich assortment of stim- ' 
ulating reading in the first Bicentennial issue of ; 
Messenger (January) I was struck by three quite i 
different items though this is not to belittle any 
of the other contents: 

First, the editor's wise decision to print, un- 
abridged, the "Proposed Policy Statement on 
Plutonium Economy" by a panel of scientists for 
consideration by the National Council of 
Churches, This statement is not pleasant 
reading; it is chilling in its foreboding, but 
should not chill into immobility collective and 
individual Christians in their efforts to prevent 
■'irrevocable decisions" that can lead to "in- 
calculable evil" for all humankind. 

Second, the "Here 1 Stand" plea by former 
Lybrook Mission workers that the pace of "in- 
digenization" be slowed and that the mission's 
service with the Navajos be strengthened with 
the continued loving support of Anglo 
Christians, more fully nurtured in the Christian 
faith. Having seen, firsthand, something of our 
work at Lybrook, as a member of the Church of 
the Brethren I want to see this infant church 
continue as a joint Navajo-Anglo working 
fellowship under the leading of the Holy Spirit. 

Ihird, (and this came close home because of 
the recent death of my own dear life companion 
for 52 years) the moving article. "Putting People 
Back Into Funerals." Influenced by the same 
booklet referred to by Anthony Epp and by 
some helpful mimeographed suggestions by 
Dean Miller, who pointed out the essentially un- 
christian attention given to the dead body after 
the spirit has departed, several years ago my wife 
and 1 together planned a memorial service 
suitable for either or both of us. 

Such a service, completely church-centered, 
without an undertaker and without mv wife's 



hody (given in her will to science) being present, 
uas held a week after her death in our home 
church. No formal ritual was employed, only in- 
formal remarks by past and present pastors who 
knew her well. The music and congregational 
hymns were not funereal. Altogether, it was a 
beautiful, uplifting, and comforting service. 

Other readers may also find these articles 


Franklin Grove, 111. 

(Brother Lahman died on January 6. four 
days afler we received his letter. — Ed.) 


M\ mother's story ("Mattie Dolby: No Sound 
of Trumpet," January) was heartwarming and 
brought tears to my eyes. It was a blessing to 
know my mother and certainly to have had her 
influence. I know this was partly due to her con- 
secration to serve God. but largely due to her 
wide e.xperience with people in all walks of life. 
She had no prejudice except against wrongdo- 

Even though she came out of the Church of 
the Brethren after being asked to. she retained 
many good friends who visited and correspond- 
ed with her. She always taught us to judge 
everyone on individual merit. 

All in all. her experiences must have been 
good, because I know she cherished the memory. 
.'Vnd her spiritual training was outstanding com- 
pared to what we see today. She passed it on to 
us — her faith and trust in a never-failing God. 
Alta Dolby Far.mer 
Urbana. Ohio 


Mattie Dolby (January cover story) and hus- 
band Newton are well remembered by a few in 
.Mt. Morris, III., who then — 1915-17 — were local 
teenagers. My mother and father were new Mt. 
Morris residents from Iowa in 1915 and soon 
became concerned friends of the Dolbys, My 
mother, pioneer prairie volunteer "social 
worker," attended Mattie at the advent of her 
Mt. Morris-born children — as she did many 
other new mothers of home-born children. 

My sister Lula Mae Long Connor, now of 
Oregon, 111., recalls Mattie's absences on speak- 
ing engagements, when she cared for Mattie's 
children in the Long home. Somewhere in my 
mother's papers is a letter in which Sister Dolby 
told of the birth of her youngest daughter. Lulu 
May, who was named for my sister. 

In Mt. Morris, Brother and Sister Dolby had 
as living quarters for their family an apartment 
above the college heating plant on West Center 
Street, where it still stands near the old college 

Thanks to the writer of the article, Mildred 
Hess Grimley. for reminding us of what we 
missed by not hearing Sister Dolby preach. 

Harvey L. Long 
Mt. Morris. III. 


The 1975 .Annual Conference created a com- 
mittee to study the gap that seems to exist 
between .Annual Conference and General Board 
statements, and prevailing congregational 
opinions. Our committee is now working on the 
assignment. We have sought out suggestions 
from a wide variety of people and groups. We 
have tried to take an honest look at feelings 
across the Brotherhood. 

\S'e would like to use this method of in- 
troducing ourselves and inviting comments or 
suggestions from anyone whom we have not 
contacted. The wider response we receive, the 
more effective our final report will be. 

The committee is: Dean Miller, chairman. 
Hagerstown. Md.; Wayne Fralin. Orlando. Fla.: 
Beverly Good. Churchville, Va.; Pearl Miller, 
Conrad. Iowa; Pattie Stern. San Diego. Calif. 

Beverly Good 
Route 1. Box 100 
Churchville, Va. 24421 


This IS to thank Luciie Brandt lor her views 
expressed in her Here I Stand article, "In har- 
mony with "Christianity and'" (December). 

She mentions her appreciation for the Shull 
article on "God as 'Father'" (September). 

I am quite in agreement with Mrs. Brandt. 
Thelma L. Rowla.nd 
Greencastle. Pa. 


So often by failing to express an opinion we 
appear to give tacit approval to something about 
which we may, in fact, feel very strongly. 

Therefore, I should like to voice my endorse- 
ment of two articles in Messenger. "God as 
Father" by Merlin and Grace Shull. our former 
pastor and wife, in the September issue, and 
Luciie Brandt's well-written Here 1 Stand state- 
ment on the same subject, in December. 

It appears to me that the women's liberation 
movement has hurt its cause (which is good if 
this is the bent it is taking) by attempting to 
change the terminology of the scriptures to serve 
its own interests. 

Scholars have for centuries been in agreement 
as to the use of the masculine pronoun in 
reference to God. It is appalling, even frighten- 
ing, to see the church body consider such an 
item for its agenda. Is this what we perceive to 
be the mission of the body of Christ? Is the cry- 
ing need of our world today a preoccupation 
with an attempt to fuse or blur the sexes? Is it 
God's fault that some women are distressed 
when God is addressed as "Father"? 

Many people have problems accepting what is 
written in the scriptures. Shall we then attempt 
to rewrite the Bible to make it less offensive? 

I think not. I. too, shall continue to praise 
Father, Son, and Holy Spirit. Amen. 

Jeanie Bucher 
Biglerville, Pa, 

Many Brethren in quest of their spiritual 
heritage have visited the Ephrata Cloister, 
the monastic community founded b\ 
Brethren renegade Conrad Beissel and 
housed in ghostly gray buildings at 
Ephrata that hark back to medieval Eu- 
rope. Probably few visitors to Ephrata 
are aware that the initial restoration of 
the Cloister was directed by a man of 
Brethren heritage himself. G. Edwin 
Brumbaugh's story provides new mean- 
ing for the Cloister visitor and his 
passion for authenticity and truth is 
heartening to 
people jaded by 
today's tenden- 
cy toward sub- 
t^ stitutes. simulat- 
ed reality, and 
kitsch. Don't 
miss Ephrata 
when you tour 
Brethren History 
Land, and take 
your copy of 
Brumbaugh's story with you — as well as 
the tour guide found on page 19. 

The article and folder inviting Breth- 
ren to visit eastern Pennsylvania were 
prepared by the communications task 
team of Atlantic Northeast District. 

Writers for our March issue include 
Alan Kieffaber. pastor of the Ivester 
(Iowa) church; Robert Rhoades. Breth- 
ren free-lance writer from Austin, Tex.; 
Paul W. Keller, associate professor of 
speech at Manchester College, North 
Manchester, Ind.; and Guy E. Wampler 
Jr., pastor of the Beacon Heights (Fort 
Wayne, ind.) Church of the Brethren. 

General Board staff provided two ar- 
ticles or features: Galen B. Ogden is ex- 
ecutive secretary of the General Services 
Commission: and Ralph G. McFadden is 
Parish Ministries Commission consul- 
tant for person and faith community. 

Here I Stand contributors are William 
Baker of Kreamer. Pa.; Fran Clemens 
Nyce of Westminster. Md.; and Viola 
Whitehead of Warsaw. Ind. 

Tim Speicher is a BVSer working this 
year in the Washington Office; Frederic 
A. Brussat the director of Cultural Infor- 
mation Service of New York; and Crystal 
Johnson a member of the Somerset (Pa.) 
church. Kay Batdorf is a staff writer for 
the Huher Heights Courier in Dayton. 
Ohio.— The Editors 

March 1976 messenger 1 

Marie Brant: One day at a time 

When Marie Brant was faced with 
the difficult dilemma of caring for an 
invalid mother while continuing her 
career in teaching, someone asked ' 
her. "What are you going to do?" She 
replied. "I will trust the Lord and 
take one day at a time. There is no 
need to be worried or anxious." 

Marie Brant is an inspiring and 
committed member of the Somerset. 
Pa.. Church of the Brethren. She 
plays an acti\e and vital part in the 
church while she cares for heavy 
duties at home. 

Marie's life has not been easy; she 
suffered sorrow and pain that some 
have never known. Her mother was 
taken ill several months ago with a 
nerve disease that has left her bedfast 
and completely helpless, but Marie 
and other family members are giving 
her the best of home care. Marie 
cooks and keeps house along with 
her other duties as a teacher of 
business at Somerset Senior High 
School. There she makes a daily 
witness in the classroom and on the 
campus. She has given herself freely 
to a number of student organizations. 

In spite of a heavy work load at 
school and home, Marie faithfully 
fulfills her church duties. She has 
been church organist for 22 years as 
well as children's director at Somer- 

set for a number of years. As church 
organist Marie is encouraging two 
young persons to play and gives them 
opportunity to do so on Sunday morn- 

When a Lay Witness Mission was 
held in the local church Marie was 
publicity chairperson. She enlisted 
the help of others including youth to 
advertise this meaningful experience 
in the life of the church. 

Several years ago a music director 
from outside the Western Penn- 
sylvania District requested that 
Marie be his accompanist at the in- 
spirational sessions of district con- 
ference. On four consecutive 
evenings, two of them after a full day 
of teaching, Marie traveled with the 
moderator and music director to 
scattered areas of the district to bring 
inspiration to others. 

Marie served six years as clerk of 
the district. She also served on the 
district children's cabinet and the dis- 
trict education committee. A year 
ago she was elected to the district 
board with assignment to the nurture 

Marie has a smile for her many 
friends whom she is always ready to 
help. They value her example of good 
faith, dedication, and commit- 
ment. — Crystal Johnson 


Rene Calderon: Differer 

Many persons find it difficult to deal 
with language, cultural, or racial 
differences. But for Rene Calderon, 
such differences are a source of 
strength, and they inspire him to 
share his Christian faith. 

Rene is the pastor of the Lower 
Miami Church of the Brethren in 
Southern Ohio. His congregation is 
completely integrated, with attend- 
ance averaging about half black and 
half white. And Rene is Ecuadorean, | 
neither black nor white. 

Rene finds it a great boost to 
observe the way members of the con-i 
gregation work together and care for j 
one another. He says, "1 never 
thought that kind of relationship 
could exist." 

The observation of sharp contrasts 
has had a great impact on the life of 
Rene Calderon. As a boy, Rene lived 
in Quito, Ecuador, a major urban 
area. He became acutely aware of the 
vast difference between the life-style 
of the city people and that of the 
rural Indians. 

Early in life he became disturbed at 
how the wealth of the church con- 
trasted with the poverty of many per- 
sons. Rene's father was the first of 
the family to begin a serious 
questioning of established dogma, 
and it led to his radical conversion to 
Protestant Christianity. 

As a result of the change in his 
father and his subsequent work with 
the Church of the Brethren Mission, 
Rene also became a Christian. For 
several years in a row Rene attended! 
an international work camp in Las 

2 MESSENGER March 1976 

e strength 

Delicias, Ecuador, where he found 
inspiration in a Christian setting that 
expressed love through acts of service 
and fellowship. 

When Rene returned to work camp 
in 1961, the director was Claude 
Wolfe from Manchester College, who 
later arranged for Rene to come to 
the US and to attend Manchester. It 
was at college that he met his wife, 
Karen Gorden, from Indiana. Since 
his graduation from Manchester in 
1966, Rene and his family have twice 
returned to Ecuador. He first taught 
|at his former high school, and later 
Ihe worked in the literacy movement. 
Karen taught Enghsh. 

During this second stay, the 
Calderon family, now grown to four 
fwith daughters Alicia and Patsy, 
decided to adopt two Ecuadorean 
children. And so Kevin and Kelle\ 
joined the family, adding their own 
special differences. 

Prior to becoming pastor at Lower 
Miami, Rene worked as an 
ducational therapist for autistic 
hildren. In addition to his present 
pastoral duties, Rene teaches boys at 
a nearby youth center to play soccer, 
1 game he first learned in Ecuador. 

The Lower Miami church recently 
helped to sponsor a Vietnamese fami- 
ly. Already the pastor and members 
report they have gained new un- 
derstandings through knowing of 
Dersons and situations different from 
:heir own. — Kav Batdorf 

Esther Pence Garber: A story to tell 

Some readers of Button Shoes, a re- 
cent Brethren Press book by Esther 
Pence Garber, insist that they find in 
it the "heartwarming charm" they 
associate with such popular television 
shows as "Little House on the 
Prairie" and "The Waltons." 

Such comparisons may be de- 
served, but anyone who knows Es- 
ther Garber will be quick to observe 
that this modest woman, who lives 
with her husband Bill in Bridgewater, 
Va., had other purposes in mind 
when she began her story shortly 
after retiring from school teaching in 
1972. She was primarily interested in 
recording in a "mostly factual" way 
her special childhood memories of 
the Pence family whose life centered 
around the Mill Creek Church of the 
Brethren near Port Republic, Va. 

Set in the early 1900s in the 
Shenandoah Valley of Virginia, the 
book takes readers back to a time 
when farm folks slept on mattresses 
filled with straw, when they did their 
laundry on Monday and took baths 
on Saturday, and looked upon the 
radio with all the awe the mysterious 
invention deserved. It was also the 
time when the most yearned-for ob- 
ject in a little girl's life could be a pair 
of button shoes. 

Although the farm life she 
describes seems colorful, the writer 
says she wouldn't want to go back 
and relive it. "Life was much harder 
then," she explains, "and we often 
dreamed ourselves into another ex- 
istence." This is an observation borne 

out in the book as Esther grabs every 
spare moment to bury herself in a 
book, out of sight of her mother, 
who seemed to hand out an inex- 
haustible supply of chores. 

Was the upbringing of an early 
20th century child better than today's 
training? "1 think there is some truth 
in the fact that moral teaching and 
upbringing were more important then 
than they are today. Children are 
quite fortunate today with the things 
they have and the things they can do. 
Perhaps our hard life produced 
strong character and deep ethics and 

Mrs. Garber graduated from 
Bridgewater College, Bridgewater, 
Va., and has lived in Waynesboro 
and Richmond. She taught school in 
Chesterfield County and in Rich- 
mond. The Garbers have a married 
daughter and three grandchildren. 

Mrs. Garber returns to the farm 
often to wander through the barn, 
where she used to play hide and seek, 
and to gaze at the house and 
orchards and fields. "It doesn't look 
like it did," she comments. "It makes 
me sad." 

And that's not all that has made 
her sad. Although she refers to it now 
with more humor than she could 
muster as an eight-year-old, she never 
got the longed-for button shoes, and, 
she explains, "By the time I went to 
college, they were out of style." — 

March 1976 messenger 3 

'Set Free to Serve' theme 
of 190th at Century II 

Annual Conference, convening a month 
later than usual this year, July 27 to 
August I, will be held in Wichita, Kansas. 
at the Century 11 convention center. 

Brethren will gather under the theme. 
"Set Free to Serve." These words allude to 
several biblical references which point up 
that the freedom found through Jesus 
Christ is to be used to serve God and 

The centennial of the Brethren missions 
overseas, the 125th anniversary of 
Messenger, the Brethren tradition of serv- 
ice, and the need for liberation in many 
forms and in all parts of the world will 
receive recognition through this theme. 

Four speakers ha\e been selected for the 
general sessions of the 190th recorded an- 
nual meeting. They are A. Blair Helman. 
president of Manchester College and 
moderator of the conference. North 
Manchester, Ind.. Tuesday night: Roger 
Fredrickson. First Baptist Church. 
Wichita. Wednesday night; Barbara Davis 
Enberg. homemaker. La Verne, Calif., 
Thursday night: and Earle W. Fike. Jr.. ex- 
ecutive secretary of Parish Ministries. 
Elgin. 111.. Sunday morning. 

Dr. Desmond W. Bittinger. Orange. 
Calif., educator and former missionary. 
will speak Saturday evening. 

College. Written by Mennonite Uri A. 
Bender, the play is a historical drama of 
Christopher Sauer's printing activities dur- 
ing the Re\olutionary War. Tentatively 
scheduled to be presented by the 
Elizabethtown College Drama group, the 
play will premier in April at the college's 
Festival of Faith, 

General sessions are being planned by a 
worship committee appointed by the An- 
nual Conference Central Committee. Those 
carrying worship planning responsibilities 
are B. Wayne Crist, a member of Central 
Committee; Nancy Rosenberger Faus, 
Lombard, 111,, conference music coor- 
dinator; and Don Frederick, conference 
choir director. Both Crist and Frederick 
are from McPherson. Kans. Other 
members of the committee are Robert 
Knechel Jr.. North Manchester. Ind.. and 
Jody Young Keller. Kansas Cit\. Kans. 

Insight Sessions will look into a variety 
of topics, with eight or ten options being 
offered for each of the four sessions. 

Bible study will follow last year's format 
with a choice of eight different classes 
a\ailable. Among the leaders will be Anna 
Mow. Roanoke. Va.. Robert Neff, Oak 
Brook, 111., Stephen Reid, Dayton, Ohio. 
Joel K. Thompson. Elgin. 111., and Carl W, 
Zeigler Sr,. Elizabethtown. Pa. 

Old business to be brought to this con- 
ference includes committee reports on 
alcohol use. marriage and divorce, 
brotherhood understanding, and the revi- 

Wichita's dome-roofed Ceniury II civic center, where the conference will lake place. 
In the planning stages for Friday evening sion of counseling and discipline polity. 

is an original drama, "Neither Friend Nor 
Foe," commissioned by the Southern Dis- 
trict of Pennsylvania, the Atlantic 
Northeast District, and Elizabethtown 

4 MESSENGER March 1976 

These committees will hold hearings on 
Tuesday night before bringing their reports 
before the delegates. 

Three queries have been received for the 

Manchester College president Blair Hel- 
man will be 1976 conference moderator. 

consideration of the standing committee. 
The Northern Indiana District has sub- 
mitted a query calling for ways to include 
the ethical teachings of Christ in public 
school curriculum. The Southeastern Dis- 
trict has submitted two queries, the first 
calling for a study and official church state- 
ment against attempts to restrict and 
prohibit the right to worship God, The sec- 
ond query calls for Brethren to be more 
aware and appreciative of the blessings and 
freedoms experienced in .America. 

Business will be conducted at the Cen- 
tury II convention hall and exhibition area 
Living accommodations will be available at 
two hotels across the street, the Broadview 
Hotel and Holiday Inn Plaza. These hotels 
along with other hotels and motels in the 
city will accept reservations onl\ through 
the housing bureau of the Chamber of 

.Mthough three camping areas are 
available, the closest is seven and the 
furthest is 7iO miles from the con\ention 
center. Other housing will be available at 
the University of Wichita. 

.According to Hubert Newcomer, con- 
ference manager, detailed housing informa- 
tion is included in a packet which has been 
mailed to each local church and to the 
delegates whose names have been reported 
to the Annual Conference office. 

Activities for high school and older 
youth are being coordinated by the steering 
committee planning for the Study Action 
Conference for Brethren Youth, July 23-2~, 
in McPherson, Kans, Junior high activitie^ 
in Wichita are under the direction of 
Ronald LeCount, pastor of the Newton, 
Kans,, congregation. 

An added element at Annual Conference 


this year will be a hospitality center hosted 
by the Wichita Church of the Brethren and 
other area congregations. Located at the 
convention center, it will be open for 
visiting and relaxing. 

Another departure in process is an- 
nouncement of the nominees on the An- 
nual Conference ballot well in advance of 
the conference through Messenger, 
Agenda, and other channels. 

Gathering on Holy Spirit 
planned for June 10-12 

A Brethren Conference on the Holy Spirit 
will be convened June 10-12 at Valparaiso 
University, Valparaiso, Ind. It will mark 
the first charismatic gathering of national 
scope within the Church of the Brethren. 

Primary purposes for the conference, ac- 
cording to the planners, are twofold: 

• to engage in a teaching and sharing ex- 
perience, that "through the Spirit of God. 
we might come to love one another and be 
better equipped to do what God has given 
each of us to do in our callings — whatever 
and wherever that may be." 

• to provide opportunity for dialogue 
about the Holy Spirit "who brings a special 
personal Christian experience to those who 
receive him." 

Beginning Thursday evening at 7:30 with 
a general session and concluding Saturday 
afternoon, the conference will provide 
worship, workshop, and discussion ex- 
periences. Topics for the workshops in- 
clude divine healing, living by faith, Jesus 
at the center, the Holy Spirit and art, the 
Holy Spirit and social concerns, peace, 
family life, and lay witness. 

To foster the dialogue spirit of the con- 
ference, persons of varied Christian ex- 
perience will be among the 40 speakers, 
panelists, and worship leaders. Major 
„ presentations will be made by Charles M. 
Bieber, moderator-elect of the Church of 
! the Brethren and pastor, Brodbecks, Pa.; 
R. Russell Bixler, a minister in the 
Pittsburgh. Pa.. Church of the Brethren; 
David B. Rittenhouse, pastor of five con- 
gregations, Dunmore, W. Va.; and Daniel 
Yutzy, dean of Eastern Mennonite College, 
Harrisonburg, Va. A highlight of the con- 
ference will be the participation of "The 
Galloping Gourmet," Graham Kerr, and 
his wife Treena, members of the Easton. 
Md., Church of the Brethren. 

Participating in leadership at other 

points in the conference are Dale W. 
Brown, Phyllis N. Carter. Donald L. Pike. 
Richard Greene. Albert W. Huston, Mary 
Ann Hylton, Kenneth C. Martin, Matthew 
M. Meyer, Joyce Miller, Eldon L. 
Morehouse, Joseph M. Quesenberry, John 
H. Stauffer, Alan L. Whitacre, and others. 

The planning group for the conference is 
an executive committee chaired by R. Eu- 
gene Miller, Duncansville, Pa. Other 
members are R. Russell Bixler and E. Le 
Roy Dick, Pittsburgh, Pa.; Forrest U. 
Groff, El Cajon, Calif.; J. Donald Plank, 
Lewistown, Pa.; Albert W. Huston, Ken- 
sington, Md.; and Nick Farr, Palmyra, Pa. 

In commenting on the conference. 
Matthew M. Meyer, evangelism consultant 
for the General Board, expressed respect 

and appreciation for the approach of the 
executive committee. "There is a sincere 
desire to maintain open communication 
and mutual affirmation and to do 
everything possible to avoid the difficulties 
that sometimes arise when a charismatic 
group forms within the setting of a local 
congregation," Dr. Meyer stated. 

"This conference experience, which 
deliberately involves people with differing 
Christian experiences and convictions, can 
be an exciting and fruitful event when 
together we study, share, and seek to res- 
pond to God's will." 

Further information about the Con- 
ference on the Holy Spirit may be obtained 
by writing R. Eugene Miller, P.O. Box 761, 
Altoona, Pa. 16601. 

'Brother Harvey' harks 
back to frontier days 

In many frontier towns a hundred years 
ago the church was the center of activities. 
For Harvey L. Brammell, who grew up 
near Ozawkie, Kans.. that church was the 
Church of the Brethren, where the 
Brethren way could be described as 
"Follow precisely the example and teaching 
of Jesus. Be baptized in water. Be at peace 
with your neighbor; and share the bread 
and wine with him in holy communion, 
and wash his feet, thus demonstrating your 

•Brother Harvey' . . . Harvey L. Brartimell 

acceptance and love. Help in time of 
hardship and sickness." 

If such a time seems remote to contem- 
porary readers, they have an opportunity 
to draw closer by reading a small book, 
simply titled Brother Harvey, just pub- 

lished by The Brethren Press. The author is 
Dr. P. Roy Brammell, who succeeds not 
only in sharing loving memories of his 
father, but also in capturing in a series of 
short N'ignettes so much that is essential in 
the Brethren heritage. 

Young Harvey was married to Judith 
Harnish in 1892. and they settled on a farm 
near Ozawkie. Soon the local congregation 
of Brethren extended the "call" to Brother 
Harvey, who accepted the invitation even 
though "paying the preacher was against 
church policy." 

Roy Brammell summarizes such a non- 
professional ministry in a series of descrip- 
tive paragraphs telling how his father 
would care for the sick, rejoice with the 
flock, preach the word, make his own way, 
and help his neighbor, welcome friends and 
entertain strangers, heal controversy, and 
lead his people in the observance of the 
sacraments. The author concludes his 
narrative with an appreciative account of a 
remembered Love Feast, at which Brother 
Harvey, by his own example and following 
the example of Jesus, demonstrated the 
power of love to encompass all persons. 

Dr. P. Roy Brammell, the author, retired 
in 1969 from an active professional career 
as an educator, having taught in a one- 
room rural school in Kansas, served as a 
high school teacher and principal, and 
worked on the staff of the Office of Educa- 
tion of the federal government. He became 
the first dean of the School of Education of 
the University of Connecticut. After having 
carried many administrative responsibilities 
there, in 1960 he joined the faculty of 
Southern Illinois University. 

March 1976 messenger 5 

Brethren youth build 
mini-park for city 

Some central Illinois Brethren youth dis- 
covered this past summer that their "green 
thumbs" could grow not only plants and 
shrubs, but an entire city mini-park as well. 

Springfield's newest park is the result of 
an idea that originated over a year ago 
from seven youth of the city's First Church 
of the Brethren. The church faces a 
boule\ard with a 22 x 300 foot median 
strip that yielded only unsightly wild grass 
and weeds. 

The park project was first presented by 
David Merrill, a college student interested 
in conservation and horticulture. "I'll never 
forget how he was booed down." the 
church pastor recalled of Dave's initial 

The usual objections were raised: van- 
dals would destroy it. The city would veto 
it. And the church board nearly turned it 
down when they first considered it. But the 
idea was taking root, and the church board 
went along. 

The city said yes too. Streets Com- 
missioner Frank Madonia was then in- 
troducing some community self-help 
programs and offered four trees and other 
materials if the youth did the work. 

And the auto parts factory which faces 
the boulevard across from the church 
agreed to donate benches, trash recep- 
tacles, and a table. Residents in the 
neighborhood gave their assent too. 

While different youth and some adults 
worked on the park over a period of a 
year, much of the impetus came from 20- 
year-old Dave Merrill. He drew up detailed 
sketches for the proposed park which were 
used to explain and promote cooperation 
and donations from others. 

Dave put in a lot of work on the park 
himself and only days before leaving last 
fall for college he was still putting the final 
touches on the plantings. 

Perhaps his involvement came not only 
from his conservation interests, but also 
from the fact that his family's home is also 
on the boulevard within sight of the park. 

Not always did the project go smoothly. 
When street personnel demurred about 
providing a grader and other help, it took a 
reminder to Commissioner Madonia to get 
action from his men. For the youth, deal- 
ing with the city became an education in 
itself. Donations and funding had to be ob- 
tained; from the telephone company came 

6 MESSENGER March 1976 

Dave Merrill lakes a breather from his work — creating a mini-park for Springfield. 

posts and the railroad gave cross ties. 

Today an attractive, professional looking 
mini-park of plants, trees, and landscaping 
provides a fresh accent for the Yale 
Boulevard neighbors. For many in the 
church the park represents the working of 
the Holy Spirit in the way contribution of 
materials and ideas came together in this 
creative way. — Ronald E. Keener 

To study peace churches 
in Revolutionary period 

The experience of the German peace 
churches in the American Revolution is the 
subject of a study to be conducted by 
Donald F. Durnbaugh, professor of church 
history at Bethany Theological Seminary. 

Granted a fellowship by the National 
Endowment for the Humanities, Durn- 
baugh has been given a leave of absence 
from the seminary for the academic year 
1976-1977 to research and write a book on 
the topic. 

A request from the Inter-Mennonite 
Committee of Historians asking Durn- 
baugh to prepare a history of the ex- 
perience of German groups during the 
Revolution led to the granting of the 
fellowship. The completed manuscript may 
become part of the series. Studies in 
Anahaptism and Mennonite History- 

Durnbaugh has been researching and 
writing about German colonial groups for 
twenty years. While doing graduate work 
he was awarded the Colonial Society of 
Pennsylvania prize for an article on 
Christopher Saur and has published 
material in two books about the German 
element in the Colonial era. 

"The value of the study to the broader 
community lies in the greater awareness of 
and appreciation for a neglected strand of 
America's rich tapestry of belief and 
witness," explains Dr. Durnbaugh. 

"The spate of recent studies on the 
Loyalists bears testimony to the need for a 
more pluralistic understanding of all par- 

Durnhaugh studying Colonial peace groups. 

ties caught up in the Revolution. For the 
German sectarians, there was the agony of 
weighing competing claims — of their new 
homeland and of their consciences — which 
brought schism, migration, and hardship in 
ways relevant to our own time." 

The corrective message 
the saints bring to us 

"The Saints Are True Liberators," last 
month's editorial in Messenger, paid heed 
to the saints in the Church of the Brethren 
who have been selected and revered on a 
personal basis. The accent was on mis- 
sionary adventurers of the past century. 

A similar piece appearing shortly after 
the Messenger editorial was written was 
Time magazine's cover story of December 
29. While citing specific living saints, most 
of whom are in ministries overseas or with 
suffering peoples, the Time statement 


also probed the characteristics of sainthood 

"Most Hving saints ... of course do get 
down on their knees and pray, some for 
hours a day," Time said. "In the traditional 
concept of sainthood, in fact, prayer is an 
essential condition of sanctity, the key to 
most deeds that surround it. Most of 
today's saintly people would agree that the 
concept has not changed." 

Featured in the Time treatment was 
Mother Teresa, the Albanian born nun 
who has inspired nearly 1,300 Missionaries 
of Charity to tend the world's poor and dy- 
ing in 67 countries. Still active and living 
among the slums of Calcutta, she has been 
honored throughout the world. "But she 
still cleans convent toilets," Time noted. 

A wide range of other "messengers of 
love and hope," both dead and alive, well 
known and little known, was explored. 
Among them were Dom Helder Pessoa 
Camara. Brazilian archbishop and partisan 
of the poor; Dorothy Day. who at 78 
presides over the Catholic Worker Move- 
ment and continues to protest social ills; 
Dutch Reformed clergyman C.F. Beyers 
Naude. a harried critic of South African 
apartheid; Brother Roger Schutz. founder 
of the Protestant monastary at Taize. 
France, who is seeking to change the world 
through its young people; and Dr. Carl 
Becker, for 46 years with the African In- 
land Mission in Zaire. 

While Catholic saints must be dead and 
canonized. Time said, Protestant usage in- 
cludes "all faithful Christians" as saints, as 
in the New Testament epistles. 

Descriptions of special saints, persons 
whose work is widely noted, vary from 
those who "practice love, self-denial and 
self-sacrifice" to those who "are on the out- 
er edge, where the maniacs, the idiots, and 
the geniuses are." Time said that the best 
definition may be one that draws 
remarkable agreement: "the saint as a win- 
dow through which another world is 
glimpsed, a person 'through whom the light 
of God shines.'" 

Time concluded its five-page coverage by 
quoting Tagore, the Bengali poet who 

/ slepl and dreamt / Thai life was joy / / 
awoke and saw / Thai life was duty / / 
acted and behold / Duty was joy. 

"That may be a liberating truth." stated 
the Time essayist. "Perhaps, in a world that 
celebrates this season with more than a 
touch of hedonism, it is just the corrective 
message that the saints among us bring." 


THREE DECADES qF_ SERVICE . . . Church World Service is commem- 
orating the 30th year of its founding. The occasion is 
being used to educate CWS constituents on issues related to 
world hunger. . . . Kenneth E. McDowell of Church of the 
Brethren World Ministries is a vice chairperson of Church 
World Service and on its Africa Coordinating Committee. 


Last May Church World Service under- 

took what seemed an impossible task, resettling 10,000 
Vietnamese refugees. When the placements closed in December 
CWS had relocated 17,810. Of this, 176 units totaling 685 
individuals were resettled by the Church of the Brethren. 
Homes still are needed for several thousand Laotian refugees. 


Four Brethren farmers were members of 

a study tour to the People's Republic of China in January. 
They were Samuel Brenner of Mifflintown, Pa. , Harry and 
Karen Stine of Adel, Iowa, and Glenn Stouffer of Shippens- 
burg. Pa. . . . Two medical doctors, David Hilton and Wil- 
liam r. Hole and their families joined the Church of the 
Brethren Mission staff in Nigeria in January. 


Shifts in Selective Service plans 

canceled the previously announced March 31 draft registration 
and 1976 lottery drawing. The change means that men born 
after April 1, 1957 are in no legal jeopardy for not having 
registered with Selective Service. 

However, in the event registration should suddenly be re- 
activated, it may be to the advantage of young men claiming 
conscientious objector status to have obtained and filed 
SS 150 upon attaining age 19. For forms and information, 
contact Charles Boyer, Brethren Volunteer Service Office, 
1451 Dundee Avenue, Elgin, IL 60120. 

IN MEMORIAM ... J. Robert Boyer , 51, pastor of the Bliss- 
ville church in Northern Indiana, died Dec. 2. . . • J- 
Homer Bright , 95, missionary in China 1911 to 1940, died 
Jan. 20 at Greenville, Ohio. . . . Victims of an airplane 
crash in Colorado were Drs. Philip and Harriet Davis , Glen- 
dale, Calif., neurosurgeons, a son and a friend. Philip was 
the son of Grace and the late C. Ernest Davis .... Veda 
Liskey , 59, a nurse and missionary in Nigeria 1948-58, and 
John Funk Locke , 72, widely known writer of Sunday school 
lesson commentaries, both died in Virginia in Deceinber. 
They were members of the Brethren Church (Ashland) . 


"Neither Friend Nor Foe," a play about 

Christopher Sauer, will be premiered at Elizabethtown Col- 
lege's Festival of Faith April 4-6. Charles A. Wells and 
Robert Raines will speak. . . . West Marva's districtwide 
evangelism rally will be May 2, Petersburg High School. 


ABC's Conscience of America, March 

14, 12-1 p.m. (ET) will assess the impact of Hiroshima and 
other developments upon democracy. . . . NBC's Strangers in 
the Homeland, March 21, 5-6 p.m. (ET) will focus on the 
churches and social justice over the past 200 years. 

March 1976 messenger 7 



find many expressions in congre- 

gations across the Brotherhood. The Waterford Church (Calif.) 
plans to build an entrance ramp for those who find steps a 
hardship. . . . The Ridgeway Community Church (Pa.) enlarged 
its mission giving to include a fund administered by the 
Witness Commission to help meet emergency needs referred to 
them by hard pressed community agencies. . . . The Lebanon 
congregation (Pa.) maintains an emergency apartment and the 
Community Church Hutchinson, (Kans.) is purchasing and reno- 
vating a house to be used as a day care center. . . . Spring- 
field , Akron, (Ohio) sponsored a benefit supper to help a 
member family with heavy surgical bills. Similar assistance 
for emergency medical treatment has collected hundreds of 
dollars to aid members in the congregations at Lebanon (Pa.) 
and Staunton (Va.). . . . The Oakton (Va.) Church of the 
Brethren and United Methodists served refreshments to weary 
Christmas shoppers as a witness in the market place. . . . 


themselves witnessed to our Breth- 

ren beliefs in Flint (Mich.) when a neighboring Episcopal 
congregation asked to learn more about the footwashing serv- 
ice and borrowed the equipment. . . . The Plymouth (Ind.) 
church assisted the German Baptists Brethren by operating 
the food tent at their annual meeting near Delphi, Ind. . . . 
Troutville (Va.) church members presented an outdoor Christ- 
mas pageant the three nights prior to Christmas. . . . Rock - 
ford (111.) Brethren are invited to join Club 66 which has 
set as its goal reading the Bible through during 1976. A 
reading guide, monthly evaluation meetings and coordinated 
Sunday sermon topics are planned. . . . The junior high 
church school class of the Middle Creek Church (Ind. ) fur- 
nished special delivery of Christmas mail to the church 
family. . . . The Harrisburg (Pa.) area churches are consid- 
ering the Brethren's historical role and the Bicentennial at 
an all day meeting Feb. 29. Featured is the play "Winds of 
Change" written by Evelyn Frantz. 


Dedication of the new Arcadia 

(Ind.) church building was held Nov. 2. . . . Homecoming Day 
service dedicated the newly renovated and redecorated fire- 
damaged church at Potsdam (Ohio) Nov. 9. . . . The Bellefon- 
taine (Ohio) congregation also dedicated their repaired, im- 
proved church building on Oct. 12. . . . Mexico (Ind.) con- 
gregation voted to relocate and build new facilities on 16 
acres of church owned land. . . . Pittsburg (Ind.) held 
mortgage burning ceremonies for the church parsonage on Oct. 
26. . . . The Independence (Kans.) church commemorated its 
centennial in October. . . . Ra yman and Salem (Penn.) con- 
gregations will merge with the church that set them on their 
course 80 years ago. The members are reuniting with the 
Brother sval ley church. . . . The Florence (Mich.) congre- 
gation has outgrown two additions to their building and are 
considering another. They have experienced a -350% increase 
in attendance over a 5-year period. . . . Waynesboro (Pa.) 
church dedicated a new set of memorial handbells on Dec. 14. 
Mount Union (Va. ) dedicated a new church building at an all- 
day homecoming celebration June 1. 

8 MESSENGER March 1976 

Three opportunities for 
world hunger response 

Global hunger is a problem of such enor- 
mity it paralyzes. Not sure what licks really 
count, concerned persons at times feel 
overwhelmed and immobilized from 
responding at all. 

Compounding the frustration is the 
awareness that initiative depends heavily 
upon those who have the wherewithal — the 
impulse, the means, the energy — to res- 
pond. "If the world is to change, we 
Western Christians must change, for we 
control the resources that must be invoked 
to set humankind on a new course," 
declared the report on world hunger of the 
1975 Brethren Annual Conference. The 
report concluded: 

"Mav God give us who are members of 
the church the v ision. wisdom and courage 
to be faithful and obedient in meeting the 
challenges of our time." 

Specific avenues for working at those 
challenges follow. i 

I. Personal covenant: WHEAT slud\ I ac- 
tion. The Church of the Brethren is amonj 
denominations helping develop WHE.4T 
(World Hunger Education .Action To- 
gether), a movement devoted to alleviatmj 
world-wide and domestic hunger. 

As an outgrowth of the National Counc 
of Church's Task Force on World Hungei 
WHEAT aims "... to create a broad has 
of persons in the churches who understani 
the root causes of hunger and are com- 
mitted to first steps in a long term respons 
to the problem." 

"What WHEAT will do," says Jan Mai 
tin. Church of the Brethren resource per- 
son for global awareness, "is educate peo- 
ple about the hunger issue and stimulate 
them to some ongoing action. People won 
make a commitment without realizing 
they will be doing some pretty hard work 
on it." 

To become a member of WHEAT the i; 
dividual makes a personal covenant com- 
miting oneself to at least three of five type 
of action: 

— Intensive study of the problem of 

— Involvement with hunger in the local 

— Support of advocacy effons on pub) 
policy related to hunger, 

— Money for local church, denomina- 
tional, and ecumenical hunger efforts. 

— Change of life-style toward less waste 
of food and energ\' consumption. 

Once the covenant is made the individual 
has the responsibility to take action on 
hunger. A core of regional or local persons 
who have made the covenant will act as a 
support group, helping members of 
WHEAT remain accountable to their com- 

Interdenominational enabling events 
held throughout the country under the 
auspices of WHEAT will train persons 
chosen from denominations to act in a 
leadership capacity at the grassroots level. 
The enabling sessions will focus on how to 
accept and implement the five point cove- 
nant through a workshop format. 

The Brethren are relating to WHEAT 
through Jan Martin and Shantilal Bhagat 
of World Ministries. As the project gains 
stability. Brethren contact persons will be 
assigned in different areas of the church 
family. Brethren plan to provide substan- 
tial funding and leadership to the project, 
since its action orientation is in accordance 
with Brethren efforts in fighting hunger. 

2. Ecumenical sharing: 1976 One Great 
Hour. The annual offering for One Great 
Hour of Sharing will be collected March 
28, under the theme of "Hunger Hurts . . . 
Help Heal." 

Coordinated by the National Council 
of Churches, offerings from many de- 
nominations and faiths on this day will be 
budgeted toward relief ministries and long 
term efforts to empower people to deal 
with their needs in a creative way. 

According to Ronald D. Retry of the 
Stewardship Enlistment Team, part of the 
money Brethren contribute will be diverted 
into ministries conducted by Church World 
Service. The rest of the offering will serve 
the relief and development ministries 
operated by the General Board. 

Specific examples of Brethren projects 
where One Great Hour of Sharing 
Offerings may be used include the Rural 
Service Center in India, community 
development program in Nigeria, and the 
United Foundation in Ecuador. 

Although contributions to One Great 
Hour of Sharing generally are channeled to 
overseas ministries, some Brethren con- 
tributions may work within the United 
States. "For Brethren, contributions could 
very well be supportive of domestic 
programs found largely in SHARE," says 

SHARE is a Brethren program which 




gives financial support to programs de- 
signed to aid Anglo, Afro, Hispanic and 
Native Americans. Twenty programs 
across the country received support 
through SHARE this year. 

3. Nationwide focus: April 8 Food Day. 
Food Day '76, aimed at focusing education 
and action nationwide on food issues, in- 
cluding domestic and worldwide hunger, 
nutrition, the food industry, and food 
policies, is scheduled Thursday, April 8. 

Prompted by such problems as domina- 
tion of food production by giant industry, 
junk-food diets, inequitable distribution of 
food supplies, and government indifference 
to the food crisis, this second Food Day 
will enable the consumer to become asser- 
tive on key aspects of the food problem. 

Food Day "76 will build on last year's 
event which was primarily an educational 
experience. The action orientation of this 
year's campaign calls for people to adjust 
their diets by eating lower on the food 
chain and resisting junk foods, develop 
nutrition profiles in order to identify 
hungry people in the community, hold 


April 8, 1976 

WHE.4 T. One Great Hour of Sharing, and 
the April 8 Food Day offer three ways 
Brethren may respond to World Hunger. 

Third World banquets, fast, and work for 
the repeal of the sales taxes on food. 

A wide range of approaches, from teach- 
ins and gardening projects to food con- 
ferences designed to help state and local 
governments develop food policies, is en- 
couraged as part of Food Day '76. 

Resource materials for planning Food 
Day '76 events are available through Food 
Day, 1785 Massachusetts Ave. NW, 
Washington, D.C. 20036. 

In addition to the guide and manual 
available through Food Day, a handbook. 
Food for People, Not for Profit (Ballantine 
Books, 1975) can be obtained in book 
stores around the country. 

March 1976 messenger 9 

F££D my SHEEP 

Read John 21:15-17 

Do we have to take the Bible hterally? Or 
is it subject to interpretation from either 
the writer's standpoint (presuming that 
there was a human writer with feehngs 
comparable to our own) or the reader's 
situation, the contemporary setting for 
which the reader seeks scriptural il- 

An example: "Feed my sheep." In the 
same passage of John these three words of 
Jesus are given weight though not changed 
by their repetition twice before ("feed my 
iambs" and "tend my sheep"). Jesus' thrice- 
repeated question to Peter. "Do you love 
me?" is seen by some, and I think rightly. 
as a reprise of Peter's denials — a sequence 
of testing, followed by the triple command. 
"Feed my sheep." This command in its 
totality is seen by some as John's parallel 
to the Great Commission, most often 
quoted from Matthew 28:19-20, but found 
also in Mark 16:15 and Luke 24:47 ff. 

If "Feed my sheep" is indeed the Johan- 
nine Great Commission, then it may carry 
even more weight than Matthew's more 
popular version, since it implies acceptance 
and forgiveness of Peter's denial. Thus to 
the challenge of the Great Commission is 
added the hope of surmounting the short- 
comings that have encumbered all would- 
be disciples from that age to this. And it is 
no less the primary key for guiding Chris- 
tian action and informing Christian 

These three simple words in fact 
profoundly and radically inform our action 
and responsibility as Christians in the 20th 
Century, and more specifically in the last 
quarter of the 20th Century. I suggest that 
this information comes to us most sharply 
through a rather strange twist of inter- 

"Feed my sheep." 1 think no one would 
suggest that the speaker or writer or any 
hearer of these words in their original con- 
text understood or intended them to be 

taken literally. (Herein lies the flaw of 
biblical literalism so often lodged at the 
door of its proponents: there are some 
words in the Bible that all readers agree do 
not mean what they say: thus all readers of 
scripture subjectively "deliteralize" the te.xt. 
Disputes then lie in the degree or frequency 
of textual modification, not in the presence 
or absence of it. since there is no one who 
takes the Bible literally.) 

Jesus did not mean, "Feed my sheep." 
He had converted Peter from fishing to 
become a leader of men (Mark 1:17), not a 
leader of sheep. Sheep in this context 
means people, and if you find someone 
who thinks otherwise, I urge you to hasten 
back to the realm of realism as unliterally 
as possible! 


.ake it a step further. Jesus not only did 
not mean sheep when he said "sheep;" he 
probably did not mean /ee<i when he said 
"feed." In its narrowest definition, /eec/ 
means to put food in the mouth of; more 
broadly it might mean to nurture, meet the 
needs of. provide the elements necessary 
for life and growth, quite unlimited to the 
digestive tract. 

Even the third word is suspect. We can't 
even understand my in "Feed my sheep" 
within the confines of the common 
possessive pronoun, as a person having 
tangible or manipulative control over x 
number of objects in his possession. My in 
this context is generally understood from 
the broader theological perspective of time 
and space in which Jesus is the eternal 
man-God-shepherd; thus it is fitting and 
sensible for him to refer to all people at all 
times and in all places as objects of his con- 
cern who need to be nurtured with the food 
of his good news. 

Thus whether or not we like it as such, it 
is commonly accepted that in this passage, 
John's version of the Great Commission, 
Jesus didn't mean "Feed my sheep." He 
meant "Provide the elements of real life (in 

God's kingdom) to all (/;«) people (by 
making the good news of his life, teachings, 
death, and resurrection available to them)." 

Agreed? Now comes the surprise reverse! 
In saying, "Feed my sheep," Jesus did not 
mean to be taken literally, nor did John the 
writer, or his later interpreters suggest 
otherwise — but we must! Jesus' figure of 
speech in the context of the Great Com- 
mission does not excuse us from taking the 
command to "feed" quite literally, if we 
seek to be faithful to a 20th Century appli- 
cation of what the gospel of Jesus Christ 
really is. To take seriously Jesus' teachings 
in their totality in 1976 means that Chris- 
tians must YntvaWy feed hungry people. If 
sheep means people and my (Jesus' own) 
sheep means all people, then that's what it 
means! Literally, feed (all) my people. 

A couple of questions may serve to 
sharpen our perception of this subject, to 
clarify its radical nature both in terms of 
literal application, and also to focus our 
responsibility: to feed the whole world. 

First, if the Great Commission is to be 
taken seriously, how are people to hear and 
receive the gospel of Jesus Christ when 
such a large percentage of the world's peo- 
ple are now born under sentence of death 
from malnutrition before they reach the 
age of five years? Except as infants, by a 
symbolic sprinkling that has nothing to do 
with personal understanding, belief or 
repentance, how can such persons 
"confess" Christ, be reborn through bap- 
tism of any kind, or experience salvation as 
we understand it? 

kjecondly, of what use is the gospel of 
Jesus Christ to persons who reach 
chronological adulthood, but whose minds 
remain the minds of children due to the 
ravages of malnutrition in their formative 
years? -Surely when Jesus said, "Except you 
become as little children . . ." he was not 
excusing the unequal distribution of the 

Is thG ru aosDG, Ire 

10 .MESSENGER March 1976 

or [h( 

world's food that causes increasing 
numbers of people to remain forever "little 
children" because of brain damage! Can we 
accept for masses of human beings, in the 
name of Jesus, something that we find 
totally acceptable for our own little ones? 

I submit a final argument for taking 
literally the verb feed in this passage where 
it was offered only as a figure of speech. 
Much has been made of heaven and hell, 
and how one gets or doesn't get there, and 
upon these many interpretations whole 
systems of salvation have been developed 
and proclaimed. Repeatedly Jesus was 
asked what, where, and when was this 
"kingdom of God" that he talked about, 
until finally he answered, disdaining their 
requests for signs and sureties. "Hey," he 
said, "the kingdom of God is in the midst 
of you" (Luke 17:21). KJV may be even 
closer, as it says within you. For those who 
know what the kingdom of God really is, 
it's here now! 

1 find it very interesting that one of the 
few times Jesus referred to heaven and hell, 
to eternal punishment and eternal life in 
just those terms, is in connection with the 
separation of the sheep and goats (Matt. 
25:31-46). At the familiar "last judgment" 
scene, note the criteria: "When I was 
hungry and you gave me food, or did it 
(related physical ministries) unto the least 
of these my brethren (or did not do it)" 
.... Speaking as specifically as he ever did 
about heaven and hell, Jesus established 
the ultimate criteria as having to do, not 
with a certain mode of baptism, not with 
the naming of his name, nor any particular 
confession of belief, but with the feeding of 
the hungry stranger! 

We are irresponsible beyond e.\pression 
when we allow ourselves to be enslaved to 
limited interpretations of scripture based 
on either outmoded traditions or subjective 
preferences. And when we refuse to adapt 
Jesus' teachings meaningfully to deal with 
the world as it is today, even applying the 
worn cliche, "What would Jesus do?" 

Either God's word in Jesus applies or it 
doesn't: Jesus fed 5000: today there are 
500.000,000 needing food. Jesus said he 
fed them because they were hungry — no 
other reason. Jesus said, "Feed my sheep." 
We either feed them or forget about 

I shudder to think where our faith would 
be had Jesus declined the role of suffering 
servant and the path of the cross; yes, the 

feeding of the hungry, deeming it all to be 
impractical and unrealistic, imprudent for 
a candidate to the highest office, and un- 
seemly for a contemporary citizen. 

Praise God! he showed us and calls us to 
something greater: "Feed my sheep." That's 
the /w// gospel and the essence of the Great 
Commission. Have we copped out on the 
meaning of evangelism and shortchanged 
Jesus' teaching? I think so. D 


March 1976 me.ssenger 11 

Mine Are the Hungry 

Tune: MORSE 

Kenneth I. Morse 

Wilbur E. Brumbaugh 


Broth - 


— • — ' 

sis - 


— • 1 



1^1 ne 



^=1 — ' N— 

hun - gry Who 


Strang - 



neigh - 





at - 

ten-tion; They 


Peo - 






won - 



chil-dren; And 





liv - 






- fess- ion: Too 







sor - row and 

door - step, they 

heart keep-ing 

wast - ed the 





thei r 







Sis- ters 

Neigh-bo rs 

Peo - pie 

Lord of 



broth - 
Strang - 
lov - 

ers of mine 
ers, their an 

per - sons made 

ing, re - new 

are the home-less Who 

guish con -earns me. And 

in God's im - age; So 

our com -pass- ion And 





wait with-out shel-ter from wind and 

I must not feast till the hun - gry 

what shall I of- fer them, bread or 

- pen our hearts while we reach out 

from rain, 
are fed. 

a stone? 

our hands. 


* V 

Copyright ©i974 CHURCH OF THE BRETHREN GENERAL BOARD, Elgin, 111. 

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^ "«"^A»^ ■ * f 

The past 


by Howard E. Royer 

To say that G. Edwin Brumbaugh knew George 
Washington, Daniel Boone, Benjamin Franklin, 
and Conrad Beissel intimately is to yield to over- 
statement. But to observe that he is familiar with 
details of their lives as few living persons are is no 

An architect, Ed Brumbaugh ostensibly is in- 
terested in the buildings and artifacts identified 
with these pioneers. But he researches far more 


itfflf rS] ] 


than their surroundings; he probes their life 
and thought and times. He is master of 
history as well as a master of design. 

Restoring landmarks, making the past 
visible, nourishing things old have enlisted 
Ed Brumbaugh in a life career. He has 
restored at least a dozen buildings where 
George Washington worked or head- 
quartered in several Pennsylvania locales — 
Valley Forge, Chadd's Ford, Washington 
Crossing Park and Village. 

He directed the restoration of the Daniel 
Boone birthplace and homestead at 
Baumstown, Pa. 

He researched and designed street 
lighting for historic Washington Square 
and Society Hill in Philadelphia, based on 
the innovative work of Benjamin Franklin. 

He restored monumental log and Ger- 
man "framed" buildings at the Ephrata 
Cloister in Lancaster County, Pa., the 
project in which Conrad Beissel figured 
prominently in 18th century Brethren 

And he has been involved with more 
than a hundred other restorations or 
reconstructions dating as far back as 1678 
and ranging in scope from the south 
doorway of Carpenter's Hall in 
Philadelphia to the 94,000 acre Wharton 
Tract in New Jersey. 

Some 30 log huts, replicas of those built 
by Washington's army at Valley Forge; 
Pottsgrove Mansion, built by John Potts, 
ironmaster and founder of Pottstown, Pa.; 
partial restoration of the Germantown 
Academy in Philadelphia; restoration of 
the Golden Plough Tavern and Gates 
House, York, Pa., and reconstruction of 
churches, schoolhouses, barns, forts, and 
inns are among his projects. 

His engagement with history is not sur- 
prising. His father, Martin 
Grove Brum- 
baugh, was 
one of 

the foremost historians in the Church of 
the Brethren, as well as president on two 
different occasions of Juniata College, 
governor of Pennsylvania, and com- 
missioner of education in Puerto Rico. Of 
all of M.G.'s talents and accomplishments, 
what Ed Brumbaugh lauds most was his 
father's broadmindedness — "his allowing 
me to be what I wanted to be. I admire him 
more all the time for it." 

For the son, departure from family tradi- 
tion came at two points: vocational choice 
and religious affiliation. Ed chose architec- 
ture as his career and Christian Science as 
his faith — both firsts in the Brumbaugh 
family. Yet in neither does he feel he re- 
jected his heritage, but rather affirmed it 
and sought to build upon it. 


-mong the relatively few new structures 
Ed has designed is a dormitory called The 
Cloister at Juniata College in Huntingdon, 
Pa. "Why did I choose this style building? 1 
thought the Dunker church should be 
memorialized on the campus through Ger- 
manic architecture." 

Ed Brumbaugh finds the "cloister" style 
of architecture intriguing. Not merely for 
its charm or uniqueness, but for what it 
reveals of the people whose beliefs earned 
them the label of Anabaptist and Pietist 
and Separatist in 17th and 18th century 
Germany. "Historic groups often reflect the 
persecution of the past," he observes. 

He sees the Ephrata Cloister revealing a 
people intent on holiness, firm in 
obedience, oriented perhaps more to the 
hereafter than to the here and now. But in 
another sense he interprets them as people 
who sought earnestly to live out their con- 
victions day by day. 

And while the Ephrata community 
engaged in daily watches to await the Sec- 
ond Coming — including at first a four- 
hour prayer and worship service beginning 
at midnight — the mark it left is material as 
well as mystical. In large measure that is 
because of The Cloister itself, a complex of 
buildings in Ephrata that Ed Brumbaugh 
hails as "the purest representation of 
medieval architecture in America." 

He describes medieval architecture as 
typifying not only the Palatinate area of 
Germany in the 1600s but the feudal period 
of the Middle Ages 500 years before. This 
is seen in the stark and somber exteriors, 
the scale of massive walls and small win- 
dows, and the austere furnishings that issue 

out of a warring, militaristic era. 

And because medieval representation in 
architecture is so rare in America, Ed 
Brumbaugh sees the Ephrata Cloister as a 
priceless treasure. Still, his enchantment 
with it goes beyond esthetics. His mother, 
Anna Konigmacher Brumbaugh, was 
schooled at the academy on the Cloister 
grounds and was a descendant of Adam 
Konigmacher, an early settler buried in the 
Cloister's God's Acre cemetery. 

When opportunity came to work with 
the Pennsylvania Historical and Museum 
Commission in restoring the Cloister, Ed 
needed no priming. He speaks authorita- 
tively of Conrad Beissel and his peers in 
Germany and at Germantown, of Beissel's 
relations with Peter Becker. Christopher 
Saur, and others, and of the theological 
mix Beissel injected into Ephrata com- 
munal life. Ed wonders if the leadership at 
Germantown had not given such freedom 
to the movements on the frontier, Ephrata 
might have been in the mainstream of 
Brethrenism instead of outside. 

In beginning the restoration, Ed pain- 
stakingly researched detail after detail: 
where love feasts were held, where the 
celibate members and the married members 
were seated in worship, how to hand-split 
and side-lap red oak shingles, how to con- 
struct the Germanic, squirrel-tail ovens for 
baking, how to assemble the tiny, mul- 
tipaned windows using no putty, why 
square pegs were used in round holes — 
literally!, how to erect wattle and daub 
partitions and insulate ceilings with hand- 
split laths and clay; how to duplicate the 
original red oak clapboards which were cut 
to a Palatinate measure. 


L.eproducing the clapboards, by the 
way, was a baffling process that required 
several years to unravel. Eventually Ed 
located a woodsman who ingeniously used 
a very old device, a splitting rack, to apply 
tension on one side, compression on the 
other. Within a year the woodsman died, 
but not before Ed built and tested several 
splitting racks and made ample drawings 
for the record. 

In the restoration the oldest surviving 
building at Ephrata, a bake house and 
magazine for supplying the needs of the 
poor, built in 1734, Ed took measurements 
of every surviving timber, nail hole, peg, 
brick, stone and original clapboard. The 
building, four and a half inches out of 


plumb, was disassembled piece by piece, 
laid out on the ground, pins removed, then 
reconstructed. It adjoins the final Beissel 
cabin which was added against it around 

As romances sometimes go, Ed Brum- 
baugh has had a lover's quarrel with the 
Cloister, or more particularly with the 
Historical and Museum Commission 
behind it. Upon undenaking the work 
there he insisted on redrawing plans and 
diverting workers to other tasks if. during 
construction, new evidence was uncovered. 
When the state no longer was willing to 
schedule the work and funding on such a 
basis, Ed resigned as the architect. He has 
kept fairly detached ever since. 

Thus for him to drive me to Ephrata and 
tour some of the latter day modifications 
was not without anguish. Purist that he is. 
Ed was dismayed to find in the Saal, or 
chapel, stain on poplar woodwork which 
his research reveals was almost always left 
in a natural state in colonial America (and 
had never been finished in any way at 
Ephrata); contemporary oak flooring and 
protruding nails replacing the floor he 
found and repaired in the original manner; 
low railings in the balcony instead of the 
ceiling-high screens that kept the celibate 
sisters out of view of the congregation 
below; an incorrect type of window on the 
second floor above the main entrance; and 
gravel-surfaced concrete paths mechanical- 
h laid instead of the random native stone 
paths placed by hand. Some of these paths 
had sunk below the grass level and had 
been raised into position under Ed's 
direction. 'jj^ 

For Ed Brumbaugh, committed 
to authenticity to the fullest 
degree humanly possible, such 
variances are more than 
irritations. He views them as 
no less a falsification of 
history than a misstatement 
in a textbook. 

Accordingly, one of the 

Top left: Cloister windows used muntins so constructed that putty was not necessary. 
Hand-split red oak lapboards have bevelled ends lapped with old hand-wrought nails. 
Top right: Surviving hole for the end of the drum dictated well windlass design. Above: 
Unique Cloister dormers duplicate originals, including projected rail ends. Below: The 
Golden Plough Tavern and Gates House, York, Pa., are a Brumbaugh restoration. 

_&^/t ■ 3'-J'-o' 

V ^ 1; 

v5/Z)>£: ^-l^K4 7-.'CA' 

areas of The Cloister Ed relishes most is 
the upper stories of the Saal and the Saron, 
or the sisterhouse. not yet retouched. His 
dream is that either these areas will be left 
that way or will be completed only when 
funds are adequate for precise restoration 
to occur. 

But knowing too well how financially 
strapped units of government become, he 
worries that when replacements are needed 
the weathering he labored so hard to 
obtain — the shingles and clapboards split 
by hand — will give way to machine cut 

Ephrata was a big part of the day Ed 
and I spent together — a fascinating part, 
even with the reservations. How could it be 
otherwise for me, in such company, explor- 
ing structures a generation older than the 

For Ed the Cloister is but one of a hun- 
dred landmarks he has helped restore. But 
it remains one of his most significant un- 
dertakings, one to which he is giving a full 
chapter in the book he is writing. 

Among his newer projects is another one 
very meaningful to him personally; saving 
and restoring the Brumbaugh Homestead 

16 MESSENGER March 1976 

Above: Ephrata Saal or Peniel (Prayer Hall), built in 
1741. A pure example of medieval Germanic architecture, 
the Saal has a hewn white oak frame covered with hand- 
split clapboards. The steep roof had three attic stories 
and is topped with a clay-lined, wooden chimney. Below: 
The old Brumbaugh Homestead, under restoration in 
Huntingdon County, Pa. Right: Street lamp design in use 
in Washington Square, Philadelphia. The Brumbaugh 
design is a duplication of a four-pane lamp developed by 
i Benjamin Franklin. Franklin's practical 

design improved on earlier lamps that 
used delicate. London-made globes. 



in the Raystown Lake Area of Huntingdon 
County, Pa. The property dates back 
through seven generations of Brumbaughs: 
the stone house to 1804 and the frame ad- 
dition of plank construction to about 1825. 

Close by, the James Creek Church of the 
Brethren was razed recently by the Corps 
of Engineers for development of the 
Raystown Dam. Ed calculates the Brum- 
baugh Homestead is above the highest 
water level anticipated, or at least all parts 
but the basement. A seven-foot fill will be 
required for the road. 

To a man who says in 50 years he has 
never hunted a job, nor ever has lacked 
more prospects for restorations than he 
and his office staff of from five to 30 per- 
sons could handle, traditional architecture 
is not only a business but a way of life. He 
regards anything dated after 1800 as "the 
later period." 

Architectural traditionalist that he is, 
part of his delight in working in Penn- 
sylvania comes in discovering "melting 
pot" houses — houses in which English 
features are incorporated in German design 
and vice versa. "It says a lot about the 
sense of brotherhood, the willingness of 

ethnic settlers in William Penn's colony to 
respect one another and live in peace," he 

His own home at Gwynedd Valley north 
of Philadelphia was a stone stable that he 
and his wife, Frances Anderson Brum- 
baugh, converted nearly 60 years ago into 
an 18th century house with French doors 
and barnstyle columns. Farm pieces from 
the late 1700s and early 1800s, a 
Hepplewhite clock on the staircase, a 
choice selection of mementos including 
books on Germantown and Ephrata and a 
1777 wall map of Philadelphia, and 
woodwork of colonial hues selected by the 
late Mrs. Brumbaugh offer warmth and in- 
formality. Frances Brumbaugh was a wide- 
ly recognized specialist in restoring original 
colors in historic homes. 

The offices in an adjacent house are 
veritable archives of colonial design in 
eastern America. Files carry voluminous 
notes and sketches on each project Ed and 
his staff have undertaken. Currently he 
shares the offices with Albert F. Ruthrauff, 
his present partner (and employee for 30 
years), two draftsmen and a secretary. 

While nearly all his work has been 

Upper left: Original slone stairway in the 
second Ephrata hake house, circa 1785. 
Upper center: The first bake house, 1 734, 
the oldest surviving Cloister building. 
Above: No building error, square pegs in 
round holes make for tight-fitting frames. 
Left: Hand-split red oak, side-lapped, Ger- 
manic shingles are e.xact duplications. 

within 250 miles of home, in New York 
and New Jersey as well as Pennsylvania, 
his reputation goes beyond. As we visited 
in late evening the head of one of the 
nation's leading historical museums hun- 
dreds of miles away called for counsel. 

An indefatigable 85. Ed Brumbaugh 
shared only a single thought on retirement: 
"It will be in a wooden box and not in a 
plastic one." 

Of his work Ed says, "Restoration is not 
design. It is reproduction, whether I like it 
or not." Amplifying, he recalled how at the 
Daniel Boone Homestead he would have 
preferred putting windows in a wall where 
the research showed none. He stayed by 
the research and concluded after studying 
the final result that the decision was right. 

In spite of his record for preserving what 
was as it was, he admits to a rebel streak. 
"Seven generations of my family were 
members of the Church of the Brethren. I 
guess 1 am the seventh. I still revere and 
love the people in the Dunker fold, even 
though 1 later joined the Christian Science 
Church and was first reader in a 
Philadelphia branch. 

"But, after all, seven generations back, 
my ancestors were rebels, and all of us 
worship the same God and try to be 
worthy of his goodness." 

Perhaps there is no rebel streak after all. 
Looking back at least seven generations is 
par for the course for G. Edwin Brum- 
baugh. That's what restoration is: keeping 
the past alive and authentic. D 

March 1976 messenger 17 

Let's take a 

Brethren Bicentennial pilgrimage 

l"^^^ ennsylvania is almost ready. 

I ^ ,<*> Ready for the wave of tourists 
sure to wash over the state in 
the summer of this long-planned- 
for Bicentennial Year. And there is 
good reason for Americans who are 
conscious of their national heritage to 
come to Pennsylvania. 

Who can dispute that Pennsylvania is in- 
deed "the birthplace of a nation"? The 
colonial city of Philadelphia rightly lays 
claim to priority as the center of activity in 
the days when Washington. Franklin, 
Jefferson, Madison, and others dreamed 
and planned for "a new nation, conceived 
in liberty." 

And so it is to Philadelphia that 
millions will be coming this year: to walk 
on reconstructed cobblestone streets 
leading to Independence Hall: to look with 
reverence at the symbol of American 
freedom, the Liberty Bell: to visit Valley 
Forge, a national park which will help 
them recall the sacrifices of United States 
soldiers during cold, hungry, winter days of 
the American Revolution. A trip to 
Philadelphia in 1976 will help Americans 
gain a sense of solidarity with the men and 
women who lived and struggled to bring a 
democracy into being. They will feel 
kinship with the past and they will grasp in 
a new way what it means to be "an 

Many Brethren will come to Penn- 
sylvania; and this is natural because the 
Brethren story and the American story are 
so closely entwined. But will Brethren take 
the time and the opportunity to visit places 
that will be far off the beaten track for 
other American tourists? Will Brethren 
parents make sure that their children see 
places that evoke memories not only of 
Washington and Franklin but of Alex- 
ander Mack and Christopher Saur, of 
Peter Becker and John Naas? 

The Brethren in Pennsylvania are ready 
too. Ready to welcome their fellow- 
Brethren from all over the country. Penn- 
sylvania Brethren want to give a special in- 
vitation to Messenger readers who make 
the "Bicentennial Pilgrimage" — please 
don't miss the chance to relive a part of our 
church's beginnings in this country. 

The pocket guide you see on the next 
page gives directions to sites that are well 
worth the time it will take to visit. 
Philadelphia is a city containing not only 
Independence Hall, but Germantown. 

What's so special about Germantown? 
Some Americans know that George Wash- 
ington and Thomas Jefferson once lived 
there. But for Brethren, Germantown has 
another meaning, Germantown was the 
home of a group of German Baptist (Breth- 
ren) exiles who came to Pennsylvania in 
1719. Germantown witnessed the first Breth- 
ren baptism in this country ( 1 723) and the 
building of the first meeting house (1770). 
That first meeting house has been in contin- 
uous use by Brethren ever since. A visit to the 
spot will reward Brethren tourists with a 
chance to browse through a collection of ear- 
ly Brethren books. Bibles, and artifacts. The 
meetinghouse is still there, serving now as 
the center of the "Germantown Ministry," a 
program of community leadership. On the 
church grounds is the cemetery w here lie the 
remains of many early Brethren, including 
Alexander Mack Sr. and Alexander Mack 
Jr. Nearby is the Wissahickon Creek site of 
the first baptism. 

Within easy driving distance of German- 
town are numerous other places that hold 
interest for Brethren. Near Harleysville 
stands the Klein Meetinghouse, an old, un- 
altered, frame church building. Peter 
Becker is buried in the adjoining cemetery. 
Across the river in New Jersey is the 
Amwell congregation, founded by John 
Naas, whose grave is located nearby. 

Tra\'eling westward, as did the first 
Brethren in their search for better 
farmland, tourists can visit the second 
church founded in the New World. Coven- 
try was organized in 1724 by Martin Urner. 
It remains today a thriving congregation. 
Still farther west is Conestoga. the third 
oldest church. Conrad Beissel began his 
preaching career here, a career which led 
him to break with the Brethren and begin 
his own group at Ephrata. 

A visit to the Ephrata Cloister, now 
restored and preserved by the Pennsylvania 
Historical and Museum Commission, is a 
treat that Brethren travelers must not miss. 
The strange story of the residents at the 
Cloister is well documented in the 
buildings, writings, and music — all on dis- 
play. Special musical programs during the 
summer give visitors the fla\or of 18th cen- 
tury German religious expression. 

Another spot worthy of a visit is the 
Pricetown Meetinghouse. It was built in 
1777 and still stands as the oldest unaltered 
meetinghouse in the Brotherhood. 

Brethren who live in this section of 
Pennsyhania so rich in our church heritage 
want to make their friends from across the 
Brotherhood feel welcome. They invite 
Messenger readers to use the pocket guide 
as a handy reference as they tra\el through 
the area. Lodging may be a problem 
because so many people will be filling up 
the motels during the coming tourist 
season. A number of Brethren families will 
be making their homes available as accom- 
modations for travelers. You may send for 
a list of homes open for guests. Mail back 
the tear-off portion of the pocket guide to 
the address listed. 

Make your "Bicentennial Pilgrimage" 
this summer a "Brethren Pilgrimage" too. 
Perhaps the foot tub and towel at German- 
town will become an even more important 
symbol to you than the Liberty Bell. D 

18 MESSENGER MarcH 1976 





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Brethren History Land Tour 

Send To: 


Phone ( ) 

Send For: (Please Check) 

Yes, please send me a list of Brethren homes 

available for lodging. 

Yes, please send me a listing of tourist bureaus in 

the area for further information. 



Additional Comments: 

(detach and mail; enclose self-addressed, stamped envelope) 

Diis year Panama is negotiating with the US a new agreement on the 
Panama Canal Zone. Can we in all good conscience celebrate the 
bicentennial of our independence from British colonialism while 
denying that same freedom to a country which we have colonized? 

by Robert Rhoades 

As summer rolls around many Brethren 
pack up and head out for Annual Con- 
ference. For this year's conference in 
Wichita, Kansas, all Brethren participants 
east of the Mississippi eventually have to 
cross the river. Suppose that as we come 
within five miles of the river we are met by 
a tall barbed wire fence and several armed 
guards at the gate. A sign in Spanish 
posted on the fence says. "Warning — No 
Tresp.assing. This area authorized e.\- 
clusively for military use. Anyone entering 
this area without authority will be subject 
to apprehension and prosecution. B'l 
quire and are told by the soldier in a 
foreign uniform that a "more suitable" 
crossing can be found 30 miles further 

As we later cross the strip of land extend- 
ing five miles on both sides the length of 
the river, we are surprised to find that all 

the stores, schools, post offices, churches, 
hospitals, newspapers, police, etc.. belong 
to Panama and serve primarily Panama- 
nian residents. We see the Panamanian flag 
fiying proudly almost everywhere we turn 
and we are especially aware of the tremen- 
dous number of Panamanian soldiers walk- 
ing the streets. When we finally arrive in 
Wichita we are shocked to learn that our 
sister's family from Pennsylvania was 
detained for several hours inside the "River 
Zone" where they faced court charges in 
Spanish for having driven the wrong way 
on a one-way street. 

Now let's reverse this situation, placing 
the Panamanian in our position. The reali- 
ty which the LIniled States has created in 
the heart of the small nation of Panama is 
in fact much worse than this. 

In this bicentennial year we will be asked 
to recall that period in our history when 
our forebears, first through the peaceful 
attempts of petition and later through the 
violent road of revolution, declared an end 

to their existence as a colony. We will be 
called on to celebrate the day when a 
foreign government and a foreign army 
were forced to recognize our right to e.xist 
as a sovereign nation and to determine our 
own future as a people. 

For 73 years the people of Panama have 
been waging the struggle to regain control 
over their chief natural resource — namely 
their geographic position and the inter- 
national trade function which it serves. In 
1903 they were coerced to sign it over to 
the United States in what was called the 
Panama Canal Treaty. This year Panama 
will once again take its place at the 
negotiating table where its Foreign 
Minister Juan Antonio Tack and veteran 
US Ambassador Ellsworth Bunker will 
continue their attempt to hammer out an 

Upon completion the new treaty will go 
to the US Senate, where a two-thirds ma- 
jority vote is required for approval. It will 
still not be law until it has been ratified in a 

^- s- 

plebiscite by the Panamanian people. But 
now a coalition of 37 conservative senators 
led by Strom Thurmond (R-S.C.) says it is 
dead set on blocking any return of the 
waterway and Canal Zone to Panama — 
and the coalition has the votes to do it. 

Can we in good conscience participate in 
bicentennial celebrations when Panama's 
1.6 million people are forced by our 
government to struggle for the kind of in- 
dependence v\ hich we claim to hold in such 
high esteem'.' Can ue join in making a 
mockery of independence m the eves of the 
world by denving that very independence 
to our colonies' 

1 recently returned from a one-month 
trip to Panama where 1 had the opportuni- 
ty to aid in coordinating a tour of 40 North 
Americans interested in learning firsthand 
about the US presence in Panama. Our 
group included teachers, journalists. 
students, clergy, lawyers, filmmakers, com- 
munity leaders, and members of the 
women's movement. Also represented were 
Blacks. Puerto Ricans. Me.xican- 
Americans and Native Americans involved 
in the struggles against the oppression of 
their own people within the US. All of us 
had studied the Panamanian situation for 
several months in advance. We were 
selected by the different organizations 
which we represented and were chosen in 
such a way as to include all regions of the 
United States. The group was coordinated 
by EPICA (Ecumenical Program for In- 
teramerican Communication and Action) 
in Washington, D.C. 

While in Panama we toured the cities 
and countryside for nine days under an ex- 
tremely thorough and intensive schedule. 
We met with students, workers, union of- 
ficials, farmers and rural co-op leaders. 
university professors, community leaders. 
heads of women's organizations, and high 
level officials of both the Panamanian and 
US governments. We became intimately 
acquainted with a broad spectrum of Pan- 
amanian society as well as with the so- 
called "Panama Canal Zone," a US colony 
10 miles wide and 50 miles long which cuts 
the country in half. 

We were given free and easy access to all 
groups and individuals with whom we 
wished to speak. The only exception was in 
the Canal Zone itself where both the gover- 
nor and US military personnel refused to 
see us. The Panamanian government 

Boh Rhoades and his group attained a very strong feeling of unity with the Panamanians. 
In the mountain town of Boquete in western Panama. Boh participated in a 45-minute live 
hroadcast. fielding questions on US life and culture and his interest in Panama's cause. 

received us warmly and provided us with 
the transportation and lodging necessary to 
carry out a productive educational ex- 
perience. Panamanian television, radio, 
and newspapers covered our activities 
throughout the trip — often in the form of 
live and spontaneous interviews. 

At one point our group addressed an es- 
timated crowd of 100.000 people gathered 
together in a sports arena to com- 
memorate two important events in recent 
Panamanian history -the seizure of power 
by Panama's present chief of government. 
General Omar Torrijos. and the inaugura- 
tion of new officers to the National 

How we got the canal 

The story of how US "gunboat 
diplomacy" took the Isthmus of Panama 
did not come as a surprise to most of us, 
but we were moved by the clarity and con- 
viction with which it was recounted to us 
by numerous Panamanians. Following the 
successful wars of liberation from Spanish 
and Portuguese colonialism in Latin 
America, Panama was controlled bv 
Colombia as part of the country then 
known as Gran Colombia. 

Throughout the last half of the 19th cen- 
tury Panama struggled unsuccessfully for 
independence as Colombia tightened its 
grip on the isthmus, lime and again US 
troops intervened to crush the pro- 
independence rebellions, primarily to 
protect the Panama Railroad, built by the 
United States in 1850 to facilitate quick 
westward travel during the gold rush. 

By the turn of the century US economic 

interests were roaming the hemisphere in 
search of raw materials and new markets. 
The Spanish-American War convinced the 
apostles of "manifest destiny" of the 
strategic necessity for building a canal, due 
to the costly two-month trip around the 
southern tip of the continent when US 
battleships were needed in the Caribbean. 

When the purposely outrageous US 
demands on Colombia for the isthmus 
were rejected, a pretext was provided for 
US support of the independence movement 
in Panama. With an assurance that US 
troops and warships were standing by to 
thwart any Colombian counter attack, on 
Nov. 3, 1903, Panama became independent 
in a bloodless revolution. 

Thus Panama, scarcely two weeks old. 
was locked into a treaty even more disad- 
vantageous than the one proposed to 
Colombia just a few months earlier. It was 
not even negotiated by Panamanians, but 
instead was engineered by a North 
American, W. Nelson Cromwell, of the 
prestigious Sullivan and Cromwell law firm 
and by a French capitalist. Philippe 
Bunau-Varilla. who was bent on recovering 
his personal loss due to bankruptcy on a 
previous canal attempt. 

The negotiators, operating on dubious 
authority, managed to secure the signature 
of Secretary of State John Hay in 
Washington just hours prior to the arrival 
of a Panamanian negotiating team. The 
treaty granted the United States all power 
and authority "as if it were sovereign" in 
the Canal Zone, a 553-square-mile strip of 
territory and this in perpetuity! 

The fledgling Panamanian cabinet was 

22 MESSENGER March 1976 

blackmailed into signing this blatant viola- 
tion of their national sovereignty, for the 
United States had warned that if Panama 
were to oppose the treaty, all US troops 
and ships would be pulled out and would 
refuse to intervene if Colombia stepped in 
to regain control. 

Is it really a colony? 

In recent years governments all over the 
world have joined Panama in declaring 
that the Panama Canal Zone is indeed a 
US colony. When our group left the United 
States our studies had already led us to this 
conclusion, but most of us were guided by 
a desire to know exactly what in reality this 
meant to the Panamanian people. 

Webster defines colony as "a company of 
people transplanted from their mother 
country to another land, but remaining 
subject to the parent state; a number of 
persons living more or less in isolation: any 
distant territory dependent on a ruling 
power." How does this compare with what 
we learned in Panama? 

All aspects of Webster's definition apply 
perfectly to the Panama Canal Zone along 
with two additional forms of foreign ex- 
ploitation. These are military domination 
and economic penetration. The Zone is 
often referred to as a "state within a state." 
It is home for 44,000 US citizens and is ad- 
ministered by the Panama Canal Co.. a US 
government agency responsible for ap- 
pointing the Zone's governor, char- 
acteristically chosen from among the ranks 
of the Army Corps of Engineers. 

Boasting a per capita income level higher 
than any other area in the world, the Zone 
maintains its separate life, complete with 
everything from churches to labor unions 
and hospitals to country clubs. The US 
"Zonians," as they are called, have re- 
mained conspicuously isolated from the 
culture and people on whose soil they im- 
pose themselves. Only recently has Spanish 
been taught in the Zone schools. 

Until two years ago, the entire Zone was 
encircled by a 20-foot-high wire fence, but 
in an effort to ease tensions prior to the 
current treaty talks, it was replaced by a 
10-foot fence crowned with barbed wire 
from end to end. It was not until the end of 
the 1940s that the law was repealed which 
required all Panamanians wishing to drive 
from one "half of their country to the 
other, to have a US drivers license. 

The stark contrast between the 
manicured lawns and tennis clubs of the 
Zone and the urban slums of Panama City 
and Colon can be explained not by the 
barbed 10-foot barrier, but by a history of 
systematic exploitation and privilege. 

Most of the 13,000 Panamanian 
employees, half of whom li\e in the Zone, 
are black. They are descendants of the 
thousands of West Indians imported for 
the construction of the Canal. Though they 
face continual discrimination in the areas 
of wages and hiring and firing policy, they 
occupy a relatively privileged position 
when compared to most other Panamanian 

To this day the US Zonians still receive a 
minimum IS^^f differential in comparison 
to their Panamanian coworkers due to the 
presumed discomforts of tropical existence. 
This differential stands above and beyond 
the fact that the mass of Panamanian 
employees are concentrated in the lower 
paying maintenance and service positions. 

Add to this the fact that the real income 
in the Canal Zone is automatically higher 
for the Zonians authorized to purchase in 
its commissaries, because those com- 
modities are priced up to 509c lower than 
in Panama. This is possible because im- 
ports to the Zone are duty free and bear no 
sales tax. 

Zonians tend to be extremely conserva- 
tive politically. Last May they formed a 
"civic committee" headed by the Zone's 
police chief which rallies around the theme 
of "perpetuity is not long enough!" The 
purpose of the organization is to "prevent 
any hand-over of the Zone to the Panama- 
nian government." The majority of 
Zonians would certainly never admit that 
they live in an almost total welfare state. 

The Jugular vein 

The conditions of the 1903 Panama 
Canal Treaty stipulate that the United 
States is allowed only such military 
presence as is absolutely necessary for the 
defense of the Canal. The United States 
has stood in blatant violation of this clause 
ever since it commissioned itself the task of 
"policing" the hemisphere and Latin 
America in particular. 

Representative Daniel Flood (D-Pa.), a 
key person in the anti-Panama lobby, was 
very insistent about the matter in a recent 
radio interview. "The Panama Canal 

Zone," he stated emphatically, "is the 
jugular vein of hemispheric defense. And 
don't forget— everybody knows this." 

Nothing was more convincing on this 
point than our trip through the Zone itself. 
The Pentagon has turned 68 percent of the 
Zone's territory into a virtual military gar- 
rison, while the canal operation and towns 
associated with it occupy a meager 3.6 per- 
cent of the land area. It is home for 13 
Army, Navy, Air Force and Marine bases. 
14.000 US troops, a Green Beret training 
program, and the headquarters for US 
military operations in Latm America^the 
Southern Command (SOUTHCOM). 

Since the late 1940s some 40,000 Latin 
American military and special police 
recruits have passed through the School of 

No Latin American novice, Bob's interest 
goes back to his 1951 birth in Ecuador. 

the Americas where the curriculum ranges 
from counterinsurgency to an introduction 
to the "American Way of Life." It came as 
a surprise to many in our group to learn 
that the training by US specialists of Latin 
American armies is not and never has been 
intended for war against foreign military 
targets, but rather for use against the 
civilian populations of their own countries. 
The most recent such case was the 
overthrow in 1973 of the democratically 
elected Popular Unity government in Chile. 

In addition the area serves as a site for 
jungle warfare training, complete with 
mock Indochinese villages used widely dur- 
ing the Vietnam War. Countless direct US 
military invasions of Latin American 
nations throughout history have been 
organized and launched from the Zone, 
such as the Dominican Republic in 1965 or 
Guatemala in 1954. 

The Panamanian people want the US 

March 1976 messenger 23 







Upper: The president of Panama's 
National Assembly receives a button. "The 
Canal for Panama," from a delegation 
member. Lower: The epitome of the 
problem — a Cuna Indian, turned from her 
art of applique work to creating I' FW sym- 
bols. The sign overhead reads, "Trespass- 
ing forbidden by order of the governor." 

military out. charging that these acti\ities 
\ iolate their national sovereignty and sense 
of soHdarity with and responsibihty to their 
sister nations throughout Latin America. 

V\e bought it — it's ours 

Many of us upon arriving in Panama set 
out to learn why the United States is so 
reluctant to return to Panama that which It 
took from her under such unjust cir- 
cumstances at the turn of the centur>'. As 
we stood at the edge of the canal's locks 
watching a Swiss ship carry US grain slow- 
1\ through the narrow channel we listened 
to the words of the tour guide. That da\ we 
learned that over 10% of all shipping 
routed through the waterway yearly either 
originates in or is destined for the United 
States. The toll rates originally set in 1914 
were not increased until only two years 
ago. These artificially low rates constitute a 
massive disguised subsidy to US trade. 

This claim is supported by recent studies 
we had read of the United Nations 
Economic Commission for Latin America 
(ECL.A). which state that the self-serving 
toll policy saves the United States 600-700 
million dollars per year. This sum dwarfs 
posterits's famous 10 million dollars paid 
to Panama for the use of the Zone in 1904. 
it is to this shameful chapter in US history 
that Senator Thurmond refers when he 
claims, "We bought it, we paid for it — it's 
ours and I don't fa\or gi\ing it awa\." 

The United States pays Panama a token 
annuity of under two million dollars w hile 
it collects over 100 million dollars a year in 
tolls alone. To make matters worse, the 
United States negotiators hope to secure in 
any new treaty a first option to build a new 
and much larger sea level canal within 

In response, the Panamanians point out 
that since the present Canal is already 
becoming obsolete due to the increasing 
size of ships, granting the United States 
such rights would in effect be jumping 
from the frying pan into the fire. Panama 
has steadfastly refused to include such a 
pro\ision in the treaty and foresees as one 
of its own national priorities the building 
of an alternate form of interoceanic transit. 

The current negotiations were to a large 
measure set in motion as a result of the 

1964 "flag riots." We were told several 
times about this incident which forced 
President Johnson to become the second 
US president to agree to negotiate with 
Panama. At one point we viewed newsreels 
of the confrontation which arose initially in 
response to a 1959 Panama-United States 
agreement which allowed Panama to raise 
its flag "in certam designated locations" 
within the Zone. When in January. 1964. a 
group of Panamanian high school students 
attempted to do just that, they were at- 
tacked and. while fleeing, one Panamanian 
was shot and killed. In the days that 
followed demonstrations were organized 
throughout the country. 

Responding quickly, US troops complete 
with tanks and air support moved to put 
down what they saw as a threat to their 
security. In the \iolence that followed 21 
Panamanians were killed and 500 were 
wounded. Four US soldiers leading the at- 
tack were also killed. 

Since that time the United Nations 
Security Council, the Organization of 
American States, the Nonaligned Nations 
Conference, and a multitude of national 
and international church bodies have 
denounced the aggressive US military 
presence in Panama and called for an end 
to US colonial domination of Panamanian 
territory and its chief natural resource. 

Our group returned feeling a strong 
spirit of unity with the Panamanian 
people- people who welcomed us into 
their homes, talked openly about their 
feelings, retold their nation's history and 
never once held us. the common people of 
the United States, responsible for the ac- 
tions of our government. 

Quite the contrary. They pointed to the 
case of Vietnam and the crucial role the 
American citizens played in reversing the 
abusive and inhuman policies of our 
leaders. They emphatically repeated that 
we more than any other people can move 
to bring an end to US penetration of their 
national territory, their economy, their cul- 
ture, and their very dignity. 

We returned to the United States having 
made, above all. a commitment to support 
the struggle of the Panamanian people and 
to raise the demand for "A Bicentennial 
Without Colonies!" D 

24 MESSENGER March 1976 

by Paul W. KeUer 

A song to be heard 


'iolence has been turned loose in the 
world. If it does not destroy us in some 
outburst ot international anger, it promises 
to consume nations in domestic fury. 

As I write this, the streets of Beirut are 
littered with the bodies of the victims of a 
"religious" ci\il war. What is happenmg in 
Beirut is only a symptom of the sickness 
gripping the rest of the world. Violence has 
gotten to be an old and very sad story. But 
there is something new in that old story: 
Recruits for the ranks of the violent are 
coming from unexpected places — from the 
"peacemakers," from the gentle people, 
from the seekers for social justice. Time 
was when physical violence was associated 
only with "the military mentality" or "those 
who believe 'an eye for an eye" to be the 
guiding principle of life." The new converts 
do not fit either of those descriptions. They 
have always said they abhorred violence, 
but now they find themselves reluctantly 
agreeing to its use because, they sa>. 
everything else has failed in the struggle to 
achieve social justice. 


t may be that that is the way we want to 
go. If it is. we should travel with our eyes 
open. We should know that when no one 
any longer protests the use of violence, it 
will take over, unabated, as the rule of 
life — or death. The Church of the Breth- 
ren, in spite of its historic peace posi- 
tion, has been strangely silent in the face of 
the growing clamor to use violent means. 
Official church pronouncements champion 
social justice all right, but seldom take a 
stand on the means to be used in bringing 
about social change. Meanwhile, the 
church is exposed to an increasing flow of 
books that challenge our historic position. 
Father Paulo Freire. a consultant to the 
World Council of Churches, argues that 
oppressors always start the violence — that 
it is never begun by the oppressed. And he 
goes on to say, in his Pedagogy of the Op- 

pressed. "Consciously, or unconsciously, 
the act of rebellion by the oppressed {an 
ail which is nearly always as violent as the 
initial violence of the oppressors) can in- 
itiate love." The italics are mine, and they 
underscore the strange new \iew that 
\iolence may lead to a climate of lo\e and 
mutual assistance between antagonists. 
Most Brethren I know will not support 
Freire's implied support of violence, but 
many will say they are tremendously im- 
pressed with his insights. One gets the clear 
feeling that growing numbers in the church 
abhor violence, but they abhor social in- 
justice even more, and see no way to cor- 
rect the one without applying the other. 

This is no time, it seems to me. for those 
who hold to a pacifist position to lose their 
nerve. We need now. more than ever 
before, to be clear-headed and strong in 
reaffirming our rejection of violence. 
Violence produces more violence — it does 
not decrease it; violence by those in power 
against those out of power produces a feel- 
ing of helplessness and frustration in the 
powerless which expresses itself in new 
violence; and violence will continue to be 
used until we no longer choose to use it. 
(See Peter Macky, Violence: Right or 
Wrong') We have come to the time when it 
is important that we choose not to use it. 
But if we take a strong stand against 
violence, we must take an equally strong 
stand against the social injustice that 
depends on it and that inspires more of it. 
With that goal in mind I offer the follow- 
ing as a covenant for social justice without 

Recognizing that we live in an imperfect 
world, and wishing to reaffirm our com- 
mitment to the sacredness of persons and 
the interdependence of all people, we 

I. To be active in the struggle against 
oppression wherever it may be found, 
and against the exploitation of one per- 
son by another. 

2. To be active in the struggle against the 
use of military means in the resolution of 
international disputes, reaffirming our 
historic stand against war. 

3. To work to reduce the rewards and 
reinforcements now granted those in our 
culture who use violence (in our schools, in 
our families, in our government, and in our 
economic life). 

4. To work toward all of the goals listed 
above without resort to violence. We ha\e 
always opposed "just" wars. We have 
always opposed capital punishment, no 
matter what the crime. We have never 
believed "good" could be achieved by do- 
ing "evil" to the "evil-doer." We are not 
now. therefore, willing to use violent 


here will be those who will say this is 
visionary; that it cannot work in a \iolent 
world. There will be those who insist we 
must violently change the existing struc- 
tures before nonviolence can be tried w ith 
any hope at all. At least two answers can 
be made to such an attack: ( I) A mounting 
body of evidence shows nonviolent action 
can be more effective, in the long run. tor 
achieving humane goals, than can violence. 
(2) The belief in nonviolence does not rest 
on the test. "Will it work?" It rests on the 
belief that every person is sacred, and that 
no person has a right to decide who shall 
live and who shall die. 

Now is the time to stand /br social 
justice and against violence. If we op- 
pose the latter, but do nothing to help 
bring about the former, our song will 
not be heard. D 

March 1976 messenger 25 


Much we say about doctrines sails over people's heads, 
but that night in the chapel we were the body of Christ. 

Al\ in F. Brightbill was anointed last December 9. What 
an experience! 

I shall not assume that all of you know Al Bright- 
bill. He was the song leader at Annual Conference last 
summer, as he has been frequenth since 1922. When 
AKin Brightbill leads a song, he does not tiptoe mto it 
lightly. He plunges in, seizes the song, and shakes out of 
it all that he can get. His gestures seem to reach from 
floor to roof. He paces back and forth across the plat- 
form. He faces the front; he turns to the back: he looks 
to the side. His neck bulges; his blood vessels seem 

about to pop. His face turns red. So he leads. And 
everybody sings. 

Some of you may remember Al as a camp leader. 
The Brethren card game. Forerunners, lists him as a 
camp pioneer, among other things. Remmiscing recent- 
ly, he told me about hiking with my father up the Blue 
Ridge Mountains back of Camp Bethel in Virginia, ac- 
companied by Guy West and other campers. Coming 
back. the> decided to try antiphonal singing across the 
great ra\ine at Horseshoe Bend. Generations of 
campers know that that experiment m worship long ago 

by Guy E. Wampler Jr 

ucceeded so impressively that it has be- 
ome a tradition at Camp Bethel. 

Al Brightbiil was a homiletics professor 
t Bethany Theological Semmary tor many 
ears. The voice and throat were his 
peciality. It was he who taught me to 
nunciate clearly and to speak so that the 
ound of m\ voice carried the dramatic 
leaning of the words. During the anoint- 
ig service last December, it was my 
isponsibility to read the scripture — 
ames 5. To my amazement. I read those 
amiliar verses with more feeling, drama 
nd clarity than 1 have for years. He had 
ot yet said a word that evening. He sim- 
ly sat beside me in his wheelchair. His 
resence. his responsi\e listening, created a 
limate — sureh there is genius in this — 
hat enabled me to read with my being 
jther than just my voice. How satisfying it 
; to read like that! 

Aivin Brightbiil is now ill. The diagnosis 
; colonic cancer in the pelvic area. It 
arries an ominous sound. He asked to be 


avid Rogers (Al's pastor). Olden 
litchell. and 1 met in a small chapel on 
le third floor of Parkview Hospital in 
ort Wayne. Indiana, shortly after 9:30 
.m. on the appointed day. The chaplam 
n duty that night helped us arrange the 
hairs into two semi-circular rows. Just as 
lese arrangements were completed, mem- 
ers of the family gathered — Al's wife, 
lae; their daughter. Becky, and her hus- 
and; a granddaughter and her husband; 
ieces and nephews and their families; a 
:w close friends; and Dr. Brightbiil 
imself in a wheelchair. 

David Rogers stood and stated the pur- 
ose of our gathering. He began the serv- 
:e with a formal expression of praise. 
)lden Mitchell led an invocational prayer, 
read the scripture: "Is anyone among 
ou suffering? Let him pray. . . . Let him 
all for the elders of the church, and let 
lem pray over him. anointing him with 
il. . . . " After this reading from James, 
)avid Rogers interpreted briefly, 
hen he expressed admiration for Dr. 

Al almost interrupted: "May I make my 
onfession? The scripture our brother read 
uite clearly calls for a confession." 

He began to smooth out several 
rumpled papers on his lap. but he did not 
ead yet. He said to us, "An illness like 

mine has a demonic influence on the mind 
as well as the bod\. It has caused me to 
think thoughts that 1 would not have ex- 
pected to enter my mmd. I want to confess 

Then he began to read slowly the words 
penciled across two pages (which I now 
have as I write). "God ... I am such a 
stranger in this drifting space; I see your 
back but ne\er see your face ... I just can't 
seem to catch up with your intention for 
me, my wife, and children. . . . Please catch 
me up into your will. O God. Father of our 
Lord. Redeemer, Lord of life, and of life 
after life. Yours be the Glory— Gloria in 
Excelsis Deo!" 


. s Al picked up the third page, he 
turned toward his family: "Mae Esther, 53 
years of precious privilege — 53 years of 
creative endeavors — 53 years of errors and 
misses. My mathematics is all wrong. In 
checking out my dates for institutional lec- 
tures, preaching missions, trouble-shoot- 
ing at summer camps with over 4,000 
campers — away from home. 

"Mae, you paid a fearful price. My 
children were cheated. My home was vir- 
tually a half-way house. 

"The truth is, dear wife, my times away 
from home overnight, sometimes week 
after week in the founding of youth camps, 
in actual calendar days and months and 
years, when added up by an adding 
machine amounted to twelve years, 1 1 
months and 19 days. 

"1 have neglected Becka Mae, David L., 
Darlene, and Faith Ruth. But most of all, 
you, Mae. I ask for your forgiveness. It 
seems such a grievous burden now." 

Mae got up from her chair in the front 
row. rushed over to Al, put her arms 
strongly around him, kissed him on the 
forehead, and said with consternation in 
her voice: "Alvin, my dear, why are you 
saying these things?" 

There was a brief silence. She continued: 
"I'm not complaining about your having 
been away. Once when Becka Mae was 
very small, I took her to the park. Other 
children's fathers were there. You were 
away, and I complained. My mother said 
to me. 'Now. Mae. you always wanted to 
marry a minister. You did — now support 
him.' 1 have never complained since." One 
could sense as she spoke that though the 
sacrifice was real, it was a sacrifice that 
gave her life purpose. 

Becky reached out and took her father's 
hand: "Daddy, you know we love you." He 
couldn't hear this reassurance yet. He 
wasn't ready for it. He turned toward us 
three pastors and said: "These brethren can 
understand me. The> know how easy it is 
to cheat the family." 

Others began to speak. Some mentioned 
his song-leading; others his camp work. A 
grandson-in-law, in worn overalls that had 
seemed in sharp contrast to the more for- 
mal clothing of everyone else in the chapel, 
said, "I have never known a grandfather, 
but you are like a grandfather to me." He 
spoke some word of endearment meant 
only for the ears of the old man. 

We anointed Al then and prayed, we 
three pastors laying our hands on his head. 
In one way. it was hard to find words that 
would be acceptable offerings in that ex- 
quisite moment. In another sense, words 
didn't seem to matter. We didn't know 
what to expect from the experience, but we 
did have hope— strong hope. One miracle 
already was occurring: the healing of guilt, 
the miracle of reconciliation. 

After the prayer, people came up to him. 
He reached out and put his arms around us 
all— around his grandson-in-law, around 
Olden Mitchell, around David Rogers, 
around me. around the chaplain who had 
never seen anything like this before. He 
spoke cordial words to each of us. 


.s people left I found myself walking 
down the hall beside Al. Becky was push- 
ing him in his wheelchair. Mae walked on 
the other side. He confided again that he 
had been looking back over his life and 
had been troubled with this feeling of guilt 
lately. As he spoke, we could sense that the 
troubled feeling was beginning to be re- 
solved. By the time we reached his room, 
our conversation was lighthearted. A deep 
chuckle rose within him and within us. I 
put my hand on his arm in farewell, as 
Becky wheeled him into his room. 

His sleep that night, he told me a few 
days later, had been most peaceful. Then 
he remarked thoughtfully. "As a teacher of 
preachers. I have been concerned across 
the years to make definitive statements 
about grace and other doctrines. But so 
much of what we preachers say about doc- 
trines sails over people's heads. There 
should be fewer definitive statements and 
more revelation. The other night in the 
chapel, we were the body of Christ." D 

March 1976 messenger 27 



of the 

Brethren and . . . 

"ecause the church invests heavily in its 
workers, and is concerned for their lifelong 
welfare, information about the Church of 
the Brethren Pension Plan is important to 
the entire church and not only to those 
enrolled in the Plan. The questions raised 
below are the ones addressed most com- 
monl\ to the Pensions staff. 

How long has the Church of the 
Brethren been involved in pensions, and 
for what reasons? 

The Pension Plan was inaugurated by 
Annual Conference in 1943, for the pur- 
pose of providing age and survivor annuity 

benefits for ministers, missionaries, and lay 
employees of churches and church-related 

How many persons are enrolled' 
As of December I. 1975. there were 
1,246 members. Of this number, 277 were 
in retirement, including 103 spouses. 
What are the assets of the Plan? 
As of December I, 1975, the assets 
totaled $14,284,214.01. 

How is the Plan administered' 
The twenty-five members of the General 
Board elected by Annual Conference serve 
as the Pension Board. Eight members of 

28 MESSENGER March 1976 

the Pension Board form the Administrative 
Committee of the Plan. A staff of three 
persons carries out the functional respon- 

Is I he Pension Board free to use or ciis- 
iribule the assets according to its own best 

No. All assets must be invested and held 
in reserve as a resource to pay the annuities 
as members reach retirement age. In reali- 
ty, the assets belong to the members who 
participate in the Plan and they are held in 
trust by the Pension Board. 

How are the funds invested? 

As of December I, 1975, 56 percent was 
invested in bonds and 44 percent in stocks. 

Who determines the investment port- 

The Pension Board in consultation with 
the professional counsel it engages — 
Alliance Capital Management Corporation 
of Chicago. 

What control does the Pension Board 
exercise over investments'' Does it avoid 
supporting the arms industry, for example, 
or firms that exploit human rights'' 

Yes, the Pension Board is concerned 
about the way its funds are invested and 
has adopted the same guidelines for this 
purpose as were approved by the General 
Board in 1972. 

Has the decline in the stock market 
jeopardized the Pension Fund assets? 

The investment portfolio is sound. While 
it is true that the market value of common 
stocks has declined dramatically in relation 
to book values, it is also true that the in- 
terest and dividend earnings have remained 

How much interest is currently being 
credited to each member's account? 

Five percent annually. This compares 
favorably to other major denominational 
pension plans. In one recent period, three 
were higher, two were the same, and ten 
were lower. 

Are church pension plans covered by the 
pension law passed in 1974'' 

No. But the Church of the Brethren Pen- 
sion Plan is in compliance with every ma- 
jor requirement of the new law. All the ac- 
counts are fully funded. The employee's 

Opposite, from left: The Pension Board — 
Robert Greiner, treasurer: Anne Booth, 
assistant in pensions: Ina Ruth Addington. 
chairperson: Galen B. Ogden. executive. 

contributions are fully vested. Members do 
not lose their pension benefits when they 
terminate their employment with the 
Church of the Brethren or a church-related 

Do all members receive the same pension 

No. The monthly benefits vary widely 
since they are based upon the actual 
amount that the employer and the 
employee have contributed to each 
member's account. 

What percentage of salary is to he con- 

The member contributes four percent 
and the congregation contributes ten per- 
cent of the total salary. 

What is meant by total salary'' 

It means cash salary plus (a) twenty per- 
cent if free use of a residence is provided, 
(b) the fair rental value if the twenty per- 
cent figure is not used, or (c) a cash rental 
allowance which an employer may give in 
lieu of the free use of a residence. 

Should the cost of the parsonage utilities 
be added to the cash salary'' 

Yes, if the utilities are paid for by the 
congregation in addition to the cash salary. 
In many cases, however, pastors pay their 
own utilities and for tax purposes the 
church agrees that a given amount of the 
salary may be so used thus exempting that 
amount, or such portion of it as is actually 
needed to pay the utilities, from the federal 
income tax. Here, the amount allowed for 
utilities already is included m the total cash 
salary and is not to be added in again. 

May more than four percent of a 
member's total salary base be contributed? 

Yes. There is no maximum. Some 
pastors contribute more than four percent 
in lieu of buying their own homes prior to 

May less than four percent of a 
member's salary be contributed'' 

Yes. An employee who is covered by 
Social Security may contribute as little as 
one percent, provided the congregation 
pays its full required contribution. 
However, contributions of four percent by 
the member and ten percent by the con- 
gregation are regarded as essential to an 
adequate pension benefit for the member. 

Mav a congregation contribute more 
than ten percent of the total salary base' 

Yes. A congregation may contribute up 
to twenty percent of a member's taxable 

Common stocks 

Industrial bonds 


Preferred stocks 

Utility bonds 

Pension Plan Investments 

as of December 31 , 1975 


Is the member required to pay federal in- 
come tax on congregation contributions 
which are above ten percent'' 

Not at present. Tax is deferred on all 
congregational contributions until the 
member begins to receive pension benefits. 

Does the member pay federal income tax 
on his or her contributions'? 

Yes, unless the member and the con- 
gregation have signed an agreement for 
deferment of the tax. 

When is federal tax paid on the tax- 
deferred contribution'.' 

This money is subject to tax as the 
member begins to receive the pension 

May lay employees of the church par- 
ticipate in the Pension Plan' 

Yes, if employed on at least a half-time 

May ordained ministers become mem- 
bers and participate in the Pension Plan 
even though they are not employed by the 

Yes. In such cases the minimum yearly 
contribution is $48 (four percent of $1200 
minimum base). 

Does employment extend beyond the 
Church of the Brethren and its agencies' 

It applies to all church agencies and 
church-related not-for-profit organizations, 
ecumenical as well as Brethren. 

What happens when a member no longer 
is employed by the Church of the Brethren, 
an outside ecumenical agency, or a church- 
related not-for-profit organization? 

The person is eligible to continue in the 
plan and if ordained, may continue to con- 

/fa member is no longer eligible to con- 

March 1976 MESSENGER 29 


1947 1951 1955 1959 1963 1967 1971 1975 
Total Yearty Annuities Paid 

S750,000 - 



1947 1951 1955 1959 1963 1967 1971 



3 Member Contributions 
I 1 Employer Contributions 

^■■■H Member Contributions — Tax Deferred 
Comparison of Member and Employer Contributions 

iribuie. what happens lo the member's ac- 

The contributions remain in the plan 
credited to the member's account and con- 
tinue to earn interest until the member 
elects to retire after age si.xty. The total ac- 
cumulation including interest earnings 
becomes the basis for determining the pen- 
sion benefit. 

May a minister withdraw the member 
contribution without givin,^ up ordination'.' 

Yes. but not without giving up or ter- 
minating employment with the church or a 
church-related not-for-profit organization. 

What does a member lose by withdraw- 
ing member contributions'' 

The member loses the congregational 
contributions and forfeits all retirement 

Why can the member not withdraw the 
employer contributions' 

Employer contributions are paid into the 
Plan for the retirement benefit and not for 

other purposes. Congregations join 
together in providing retirement security 
not only for the particular leaders who 
have served them but in a larger sense, to 
help provide security for all who are 
enrolled in the Plan, 

If the member chooses to forego the 
security established, the employer con- 
tributions are transferred to the 
Supplemental Fund for the benefit of other 

When a member leaves the ministry or 
goes into some other profession is the 
employer contribution forfeited 

No. Unless the member elects to 
withdraw the employee contributions, the 
entire accumulation remains in the fund 
and continues to earn interest until the 
member retires. 

Can one withdraw the member ac- 
cumulation at the time of retirement'.' 

Yes, providing the member is no longer 
employed by the church or a church- 
related not-for-profit organization and 
providing the member is willing to forfeit 
the employer contributions. 

H hat options are available with 
reference to survivor benefits' 

A fifty percent survivor benefit is 
automatically continued to the spouse un- 
less a seventy-five percent option has been 

The member ma\ elect a seventy-five 
percent sur\i\or benefit for the spouse. 
This option must be chosen two years prior 
to the date annuity payments are to begin. 

The Pension Board is recommending to 
the 1976 Annual Conference that the Plan 
be amended to permit the election of a one 
hundred percent survivor benefit. 

Does age at retirement affect the amount 
of the monthly annuity' 

Yes. All annuities are calculated in 
reference to an actuarial table. The older 
the annuitant is, the larger the annuitv w ill 

For example, a single male member who 
is 65 years old and has an accumulation of 
$35,000 will receive a yearly annuity of S3,- 
037. If he were 68 years old, the annual an- 
nuity will be $3,337 based on the same ac- 

In calculating the annuity, is it an- 
ticipated that the entire accumulation plus 
interest earnings will be returned to the 
member and spouse' 

Yes. On an average basis, the entire 

amount is used in paying the monthly an- 

In the event that both the member and 
spouse die soon after retirement, is 
anything returned lo the estate'.' 

Yes, the member contributions plus in- 
terest earnings are always returned to a 
named beneficiary or to the estate. 

H hat IS the life expectancy for a couple 
who are both 65 years old'.' 

A man who is 65 is expected to live to be 
82, and a woman who is 65 is expected to 
live to be 86. 

Is there a rule of the thumb for es- 
timating retirement benefits at age 65? 

Assuming a joint and fifty percent sur- 
vivor annuity, and assuming the member 
and spouse are the same age. and assuming 
that the interest credits each year will be no 
less than at the current rate of five percent, 
the yearly pension benefit for a retiree at 
age 65 will be approximately $75 for each 
$1,000 of accumulation. 

Is the church working in other ways at 
providing adequate assistance to long time 
servants of the church'.' 

At two points. One is through the 
Ministerial and Missionary Service Fund 
which permits grants on the basis of in- 
dividual need. This is especially important 
to those workers whose basic years of 
employment preceded the Pension Plan. 

The second is the Supplemental Fund of 
the Pension Plan. Here, any increase in 
benefits must be given to a particular 
group of retirees on a uniform basis. 

How many Ministerial and Missionary 
Service Fund grants are issued? At what 
yearly cost? 

This year $59,000 is being disbursed to 
67 persons in monthly grants. To make 
funds available, the General Board virtual- 
ly has doubled its Service Fund appropria- 
tion the past two years, from $31,000 in 
1974 to $61,000 this year. 

The individual recipients are invited each 
year to respond as to the adequacy of the 
grant received. 

Individuals, congregations, and districts 
are invited to contribute to the Ministerial 
and Missionary Service Fund. Last year, 
for example, the Women's Fellowship of 
Northern Indiana contributed $3,601.50. 

The Pension Board is genuinely con- 
cerned for the welfare of the ministers and 
missionaries who have long served the 
church and is striving to administer the 
funds in an equitable manner. D 

30 MESSENGER March 1976 

\JM<mrd\ IFrooini ^^w^aislhooTiQi'Soini 

An adequate health insurance system 

by Tim Speicher 

"Adequate health care as a basic human 
right" for everyone is the major premise of 
the 1974 Annua! Conference statement on 
National Health Insurance. Testimony 
based on this statement has been pre- 
sented before Congressional committee on 
several occasions (see Feb. Messenger, p. 
8). Current perspectives hint that national 
health insurance could be a 1976 Presiden- 
tial campaign issue. 

As background and update on this issue, 
the Washington Office here sums up im- 
portant aspects of the national health care 

Lack oj adequate cosl controls. Health 
care costs are rising much more rapidly 
than any other item in our national 
economy. Since 1950. the total Consumer 
Price Inde.x has risen 1 12.5 percent; the 
medical care component has risen 191.1 
percent. Such inflation is due partly to lack 
of coordination and planning in acquiring 
expensive equipment. 

Inadequate private insurance system. 
Another factor in the high cost of health 
care is the emphasis on curative treatment 
rather than on preventive care. Private in- 
surance covers hospitalization and crisis 
care, encouraging costly and unnecessary 
use of hospital facilities. 

The United States is now the only major 
industrial nation in the world without a 
national health insurance system. The ex- 
isting mixture of private insurance and 
government programs (Medicare, etc.) in- 
cludes large deficiencies in terms of people 
and services covered. The less expensive 
and more desirable forms of preventive 
and outpatient services are not used since 
private insurance policies almost never 
cover them. 

Health care as a right cannot be upheld 
while financial considerations discourage 
many people from seeking needed treat- 
ment. Our Brethren statement stresses that 
everyone should have access to the best' 
available care, including preventive as well 
as curative and rehabilitative treatment. 
Yet, ability to pay is probably the largest 
single factor in determining when and 
where a person seeks medical help. 

A national health insurance system 
would more efficiently use the $118 billion 
currently spent each year on health by 
patients and private insurance. 

Inejiiciency of the health delivery 
system. The idea that "medicine" and 
"health" are synonymous is a most com- 
mon misconception. Medical treatment is 
only one aspect of good health. The 
current emphasis on the treatment of crisis 
illnesses allows relatively limited attention 
to be given to "health maintenance." i.e., 
prevention, early detection, health educa- 
tion and promotion. 

Also, fragmented health services fail to 
provide continuity of care. Patients often 
require attention by a family physician, one 
or more specialists including surgeons, con- 
valescent care, and post-hospital follow-up 
care. Even a person with substantial 
resources now has trouble effectively using 
this fragmented system. 

Quality health care 
is the right of each 
individual, regard- 
less of race, creed, 
color, or income, 
and the responsibil- 
ity of the govern- 
ment to provide. 

Maldistribution oj personnel and 
facilities. Too many people lack access to 
medical care services. Too many com- 
munities are unable to attract needed 
professionals. Rural and inner city areas 
which need health care the most, have the 
least access to good physicians. 

To further complicate the distribution 
problem, the number of general prac- 
titioners (family doctors) is decreasing 
while the number of speciality physicians is 
increasing. This fact has significance when 
the concept of comprehensive preventive 
care for the whole person is being recog- 
nized as essential for good health. Thus, 
there is a need for more paramedical per- 
sonnel to provide supportive services for 
the family doctors, nurses and technicians. 

Lack of adequate quality controls. There 
are substantial variations in the quality of 

health care delivery. Differences in income 
of doctors and health professionals have 
little to do with the quality of care or the 
professional expertise involved. Instead of 
a unified control system, there is a mixture 
of relatively independent, self-regulating 
and diverse health professionals and in- 

Hospitals have medical reviews by peer 
groups and other internal supervision. The 
effectiveness of these controls varies widely 
and in many cases is seriously deficient. 
For patients outside a hospital, controls 
tend to be limited to consultations or 
malpractice suits. 

Consumers across the country, especially 
the poor, need an effective voice in their 
health care process. Our Brethren state- 
ment stresses that consumers have 
representatives at every level of the health 
delivery administration. 

These are the major problems of our 
national health care system. A national 
health insurance program could bring the 
needed reform by establishing a national 
health care budget or trust fund which is 
based on ability to pay; by assuring that 
health care coverage is comprehensive and 
available to everyone; by developing and 
efficiently using needed personnel, facilities 
and research; and by providing for quality 
control with consumer representation. 
Emphasis should be placed on preventive 
services, health maintenance, and educa- 
tion for community and personal health, as 
well as diagnosis and treatment of illness or 

Only two of the many bills before Con- 
gress attempting to solve various aspects of 
the health care problem come close to 
providing most of these reforms. They are 
The Comprehensive National Health Care 
Act of 1975 (H.R. 10088) introduced by 
Rep. Andrew Young, and The Health 
Security Act of 1975 (H.R. 21 and S.3) in- 
troduced by Rep. James Corman and Sen. 
Edward Kennedy. 

More specific information on these bills 
and other aspects of health care problems 
is available from the Church of the 
Brethren Washington Office, 100 Maryland 
Avenue, N.E., Washington. D.C., 20002. 
The efforts of the Washington Office needs 
the support of Brethren. You can provide 
this by writing your congressional 
representatives as well as sharing concerns 
in your community. D 

March 1976 MESSENGtR 31 

On WCC, personhood, fringe benefits 

William Baker 

Don't make WCC 
a stumbling block 

Much has been said and printed about the 
World Council of Churches' assembly in 
Nairobi, Kenya, held last November- 
December. Despite positive action, there 
has been negati\e criticism and controversy 
arising from positions taken. In this brief 
space. 1 would like to speak to \oiced 
criticisms of that body in a spirit of 
Christian lo\e. 

.Mong with man\ Brethren. I have some 
reservations about certain activities of the 
World Council of Churches. However, let 
it be said at the outset that no human 
organization is without fault and any judg- 
ment must take that into consideration. 

Many people are wary of large 
bureaucratic structures, whether political 
or religious, simply because they so often 
become self-serving institutions and 
thereby lose touch with the common or- 
dinary individual. Many sincerely feel this 
is true of the WCC when policy decisions 
are made that certainly do not speak for 

One of the longest-standing criticisms of 
the WCC is a tendencN' on its part to adopt 
or reflect a more liberal and; or Mar.xist 
philosophy regarding social and political 
issues. Some credit this to the growing in- 
fluence of Third World churches and par- 
ticipating churches outside the free world. 
There maN be some justification in this. 
Where is justice when the WCC condemns 
South Africa for apartheid but remains 
strangely silent or tables resolutions con- 
cerning social and religious persecution in 
the Soviet Union? Where is justice when 
member churches of North America and 
Western Europe finance nearly three- 
fourths of the WCC budget and yet 
resolutions and policy decisions reflect the 

To hold in respect and Jetlowship those in 
the church with whom we agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum. 
that "Here I Stand" responses are invited. 

interests of churches from Communist and 
Third World nations? 

A concern among many Brethren is the 
WCC Program to Combat Racism. It is an 
established fact that large sums of money 
are given by the WCC to revolutionary 
groups to combat oppression in developing 
countries, the money to be used for 
humanitarian and medical purposes. But 
deeper philosophical questions arise. These 
"liberation" groups use weapons and 
violence to achieve their goals. Is not the 
WCC giving moral justification and en- 
couragement to their cause by funding 
them? How do we as Brethren relate such 
action to our doctrine of biblical non- 

There are those across our Brotherhood 
who blame declining membership on our 
denominational affiliation with the WCC. 
It is true that Brethren have left our 
churches and united with independent 
fellowships. However. I submit that we not 
look for a scapegoat to blame declining 
membership on if we ourselves have failed 
to witness for the Lord where we are. 
Furthermore, it would be difficult for 
many Brethren to accept the commercial 
gimmickry and Wall Street methods used 
by some independent churches to lure new 

We also read and hear from premillen- 
nial believers how the WCC is to be the 
forerunner to the apostate religious system 
that unites with the anti-Christ of the end- 
time. I submit further that neither they nor 
we are God and to attempt to predict and 
pigeonhole events and institutions into 
God's eternal plan for human history is to 
do him an extreme disservice. 

These concerns are raised only to engage 
in constructive debate and perhaps for- 
mulate a more thorough evaluation of 
WCC involvement and our relationship as 
a denommation to it. Let me strongly ad- 
vocate that the WCC should not be an 
issue in any local Church of the Brethren. 
It will only become an issue if it attempts 
to dictate what we have to believe or how 
to act in spiritual matters. Let's not make 
the WCC a stumbling block to our life and 
Christian witness. 

Our oneness as Christians rests solely on 
the Lord Jesus Christ and not in a tem- 
poral, ecumenical organization. Our job is 
to serve Christ where we are and live a life 

that brings honor to God. When we do 
this, affiliation with any religious organiza- 
tion becomes totally irrelevant. What we 
do for Christ is eternal and everlasting. D 

Fran Clemens Nyce 

Toward acceptance 
of personhood 

As has often been the case in human libera- 
tion movements, people of the church have 
lagged way behind in proclaiming the good 
news that women and girls and men and 
boys are persons of equal worth, and that 
they should think of themselves and be 
valued by others accordingly. 

It is encouraging that people in the 
church are now beginning to struggle, 
though awkwardly and reluctantly, with 
the sin of male domination that has spilled 
over into the church from the world 
around us. Unfortunately, our English 
language was not forged by persons for 
whom maleness and femaleness were seen 
in the same way that Jesus seems to have 
regarded them. Now as we are searching 
for ways in which we can express a more 
Christian view, we are handicapped by the 
baggage of male-centered speech forms 
which both reflect and help perpetuate the 
images of male superiority and dominance. 

It is disappointing that Lucile Brandt, a 
master in the use and teaching of the 
English language, should fail to 
acknowledge that God is not limited in 
communication to past or present forms of 
our own language. Clearly, she has not yet 
understood the meaning of the women's 
movement, and so has painted a seriously 
distorted picture in her December 1975 
"Here I Stand" article. 

I find it a warming and beautiful ex- 
perience to see poets and musicians and 
worship leaders trying to deal with the 
problem of language exclusiveness, and 
creating new verbal images that express a 
more Christlike view of the wholeness of 
humanity. Language is a strong cultural 
force, and it resists change, but words after 
all are only inanimate vehicles through 
which human thought and emotion and 
values are communicated. Languages do 
change. When a speech form no longer 

32 MESSENGER March 1976 

serves the meaning and values of the 
speaker, it will tall into disuse. 

My own dismay at the Dayton Annual 
Conference was for a reason just the op- 
posite of that e.xpressed by Mrs. Brandt. 1 
am impatient with the slowness of our 
church to recognize the se.xism which han- 
dicaps us. Very few persons in the church 
seem interested in listening to the voices— 
male and female— that are calling the 
church to a more Christian view of the 
worth of human beings. We women in- 
volved in the "movement" do have a sense 
of humor and are quite capable of laughing 
at ourselves, but 1 wonder if the amuse- 
ment and laughter that sometimes still 
greet efforts to help the church become 
aware ot this concern are not a ner\ous 
substitute for willingness to face the issue. 

Although I had attended many Annual 
Conferences before Dayton, for the first 
time at Conference I felt that because 1 am 
a woman much of what was being done 
and said in the name of the church was not 
really fully intended for me. I had always 
come away from Conferences feeling good 
to be part of the fellowship of the Brethren, 
and not a little proud of m\ church and all 
it stands for and does around the world. 
But at Dayton I felt a deep alienation and 
anger and sadness growing in me. I felt 
that although we Brethren are now willing 
to concern ourselves with injustices in rela- 
tion to persons of another skin color, we 
have not yet been willing to act seriously in 
our church life on the truth that "in Christ 
there is no male or female." 1 knew for the 
first time deep inside how blackness must 

Language was not the only reason. It 
was also the ballot. I saw the names of 
some highly qualified women on the con- 
ference ballot, but disproportionately few 
of them were voted into office by the 
delegates. In an election where there is a 
vote without a campaign and the voters do 
not know the candidates, as is true at Con- 
ference, it is practically impossible for a 
woman to win a vote, if she is paired with a 
man on the ballot. And in spite of our 
professions about the priesthood of all 
believers, it is a double disadvantage at An- 
nual Conference voting time for a woman 
who is not an ordained minister. 

I do not know what it will take for the 
church to recognize our sexism and deal 
with it. It will no doubt involve the training 
of seminary students and ministers, sen- 
sitizing of parents and church school 
teachers, and active leadership on the part 

Herald Press 


Sor«s _^ - 


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Scottdale, PA 15683/Kitchener, ON N2G 1 A7 

March 1976 ME.SSENGER 33 

of the General Board and its staff. Annual 
Conference, districts, and local churches. 
Women as well as men will need to be will- 
ing to ask ourselves if we have not allowed 
our attitudes in the church to be molded 
more b\ the society around us than by the 
mind of Christ regarding maleness and 

Meantime. I believe that language does 
have its effect on the way in which women 
are regarded in the church and elsewhere. I 
am no longer comfortable to have to 
translate all the male language into words 
that include me and all other women. 

My growing sense of alienation at 
Dayton reached its peak at the Sunday 
morning worship, where the preacher 
brought the message that we are now "sons 
of God." Suddenly, my translation equip- 
ment completely broke down, and 1 came 
away from Dayton filled with feelings of 
frustration and anger that had been mount- 
ing the last part of the week. They are still 
with me. 

I want our church to become a 
fellowship of persons w ho accept 
themselves and each other as persons for 
what we are. I want our church to call out 
and use the best gifts of men and women, 
ordained and unordained. I want bovs and 

Anna — 


and the Bible 

Anna Mow retells the stories of 
Bible figures and of the first 
Christians. In each case she 
adds a personal story from her 
own life and shows how to ap- 
ply the Bible's wisdom to our 
own lives. 


Regular price, $3.95 

Sale price, $2.95 plus 40(1: p & h 

Order from 

The Brethren Press 

1451 Dundee Ave. 

Elgin, 111.60120 

girls in the church to grow up with en- 
couragement to regard themselves as per- 
sons of equal worth in the church and in 
the family, as well as in God's sight, with 
their interests and potential developed 
regardless of sexual stereotypes. I want 
each woman and man to be able to take 
their sense of worth from their own per- 
sonhood, not secondhand as someone's 
wife or husband. I do not want to feel like 
a second- or third-class person in the 
church because I am neither male nor an 
ordained minister. 

The "women's movement" has moved up 
on my list of personal priorities, and the 
Dayton Annual Conference was a strong 
reason whv. D 

I'iola N. Whiiehead 

The Christian's 
fringe benefits 

One day recently I met in the laundromat a 
young mother whose eyes glowed with 
enthusiasm as she discussed her church. 
She urged me to come there, even after 1 
had assured her that mv husband and 1 

were active members of another congrega- 
tion. It was very evident that she was cer- 
tain hers was the only true religion. 

As I mused on her urgency, I 
remembered that as a young girl I had felt 
the same way about my church. I was born 
and bred in the Church of the Brethren; my 
father and mother were both ordained 
ministers, and Bible study was a part of 
our daily life. My grandparents were all 
devout members of the same church and 
held the same belief and I had no other 
thought but that we were right. 

Now, however, 1 realize that my grand- 
parents' church a hundred years ago was 
far different from our Church of the 
Brethren today. Many forms they con- 
sidered essential have passed away: plain 
clothing, hymns without harmony or in- 
struments, separate benches for the se.xes, 
free ministry, etc. Dozens of their essentials 
have been discarded; we have kept what we \ 
consider essential. Now as 1 thought of my 
young friend and her discussion (which I 
thoroughly enjoyed) I began to wonder. ■ 

What are the true essentials of the Chris- 
tian religion'' What must be kept 
throughout the generations to come? 

I have always believed in the importance 
of trine immersion . . . but my Quaker 


FOR SALE — Every Name Indexes: "History of 
the Waddams Grove Church" (Illinois), Publ. 
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Southern Ohio," Publ, 1955 -$2,00. "His- 
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land," Publ, 1936-$2,25, "History of the 
Brethren in Virginia," Publ, 1914-$1,25, 
Other indexes also available. Write Leia 
Eby, 840 Spring Drive, Mill Valley, Calif. 

TRAVEIVSTUDY— Summer cruise with 
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Mexico through June, Chinese passenger 
ship. Economy fare. Continental and Chinese 
cuisine both ships. Information, Ruth 
Lininger, 1259 S. Leaf Ave., West Covina, 
Calif, 91791, 

TRAVEL— Brethren-Anabaptist heritage tour 
of Europe, Aug, 1976 after Annual Confer- 
ence. See all places sacred to our European 
heritage. Arranged by Menno Travel Serv- 
ice, Write for information, rates, Edward K. 

Ziegler, tour leader, Rt, 1, Box 36, Woods- 
boro, Md, 21798, Tel, (301) 845-8620, 

TRAVEL— Fifteen glorious days with Sister 
Anna Mow! Following Paul's Missionary 
Journeys, Athens, Ephesus, Israel, 
Damascus, Rome, Enrollments limited. Don't 
wait. Depart: Sept, 6, 1976, 15 days. Cost 
$1249 from New York First Class, all in- 
clusive. Write Rev. Raymon & AnnaBelle 
Eller, Tour Hosts, 358 Selden Ave., Akron, 
Ohio 44301, (216) 7249595, 

TRAVEL— with a purpose, "Hinge Points in 
History, 11" Dr, T, Wayne Rieman guest lec- 
turer. Brethren Bible Lands Pilgrimage and 
Jordan (including Petra), Depart Nov, 1, 
1976, 10 days. Cost $899 from New York. 
First class, all inclusive. Write Rev, Raymon 
& AnnaBelle Eller, Tour Hosts, 358 Selden 
Ave,, Akron, Ohio 44301, (216) 724-9595, 

BUS TOUR— Annual Conference via 
Roanoke and Nashville (Grand Ole Opry) to 
Wichita, July 23August 3, 1976, Write J, 
Kenneth Kreider, R. D. 3, Box 660, 
Ehzabethtown, PA 17022. 

WANTED — Retired couple to live in Pence 
Cottage at John M, Reed Home, Desire per- 
sons interested in doing part-time work in 
the Home or on the grounds, Byron J, 
Wampler, Administrator, R. 2, Box 301, 
Limestone, Tenn, 37681. 

WANTED— To buy, good copy of "The 
Descendants of Jacob Hochstetler," by Rev. 
Harvey Hosteller, The Brethren Press, 1912, 
Write Leonard L, Hosteller, 28847 Route 8 
Starner Avenue, Elkhart, Ind, 46514. 

34 MESSENGER March I97fi 

friends have received the baptism ot the 
Holy Spirit without water. 

I have always received a rich blessing in 
the washing of feet . . . my Catholic friends 
feel the "body of Christ" placed upon their 

I believe in the early prophets . . . my 
Mormon friends believe in these and also 
in the revelations of latter day saints. 

I accept the Bible as the inspired Word 
of God . . . few Christians who gave their 
bodies to be burned ever knew of the Bible, 
and too few Christians of today know it 

1 believe in a social religion (as our 
church knows it) . . . and also the 
evangelical import of the Great Commis- 

I feel that I am a Christian . . . but I 
never have spoken in tongues, as my 
Pentecostal friend is convinced that 1 

What, I questioned in my midnight 
meditation, what is essential to the Chris- 
tian religion? 

Then it seemed to me that I heard the 
voice of the Master: "I am the Way ..." 
and the devout Apostle Paul: "Believe on 
the Lord Jesus Christ, and thou shalt be 

Then into my mind came a picture of a 
long country road, leading straight to the 
far distant hill, topped by a glorious sunset. 
And along the highway, not on it but close 
beside it, were many beautiful flowers, and 
trees, a home, a school, a church spire, a 
cross. "These," I thought, "these are fringe 
benefits along the Christian Highway, giv- 
ing inspiration and beauty and deep 
spiritual blessings to those who travel 
toward the glories of Eternal life. But the 
way itself — the essential — is acceptance of 
Jesus Christ as the Son of God, sent to 
redeem the world." 

That, 1 believe, is the tie that binds all 
Christian people together — those in the 
day of my grandparents and in our present 
day. All people who travel on that narrow 
way, who hold a sincere belief in Jesus, 
may be called Christians. And may we all 
appreciate and gain rich blessings from the 
'fringe benefits" along the Way! 

So musing, I went to sleep, content. D 


ART EXHIBIT— Association for the Arts re- 
quests art/crafts entries. Exhibit co- 
ordinated by "Art for Hunger." Artists en- 
;ouraged to allow works to be sold with 50% 
sale price for a hunger alleviation project, 
50% to artist. Write: Mrs. Claude Wolfe, 717 
3ond, North Manchester, Ind. 46962. 

Christ-Centered Approaches 
to People ond Their Problems 

You Sav You're Depressed? 

How God Helps You 
Overcome Anxieties 

Donald L. Deffner knows firsi hand 
about the depths that we can reach 
through emotional struggles. As a 
counselor, he's talked to men and 
women in their darkest hour of agony. 
He offers posili\e solutions lo a 
wide scope of emot.onal problems 
in this well-written, compelling book' 
By minimizing our fears and de- 
\eloping our faith, he emphasizes, 
we can replace destructive thoughts 
with constructive action. Paper, $3.2.^ 

Sevent) Times Seven 

Robert Hoyer seems lo be writing to 
each of us when he says, "Give 
forgiveness a try." .Mthough it can 
be ditHcull. sometimes totally contrary 
to our feelings, it is important to 
the church and its members. This 
book shows wliy the act of forgiving 
is so important and points the way 
to overcoming some of the common 
stumbling blocks that stand in our 
way! Paper. $3.25 

Gifts of the Spirit 

Kenneth Cain Kinghorn discusses 
(he controversial gifts of speaking 
in tongues, healing, and exorcism in 
this very contemporary book! Interest 
in the gifts of the Holy Spirit is 
more prominent now than ever — 
thousands of people are searching for 
something to believe in. This timely 
book will help them in their search. 
Paper. $3.25 

Success Is a Failure Experience 

Mule Liheralion iiiul ihe 
American Myth of Success 

William L. Malcomson offers a 
frank, low key. yet thoroughly re- 
searched look at the middle-aged 
.American male and the success-failure 
myth he faces in the career v^orld. 
I he expectations for achievement 
and perfection have made many the 
victims of ulcers, heart attacks, and 
suicide. Part one focuses on Ihe 
situations and their development while 
part two emphasizes positive themes 
showinc ways to rise above it all! 

What the Bible Says 

A SysU'iiuiiic Guide lo 
Bihiicid Doclrines 
Koreword by Billy Graham 
Edited by Lewis Dnimmond. This 
concise, three-part study of biblical 
doctrines by Fnglish scholars is an 
outstanding study aid. Each of the 
three sections is subdivided and 
broken down into specific topics. Each 
of the subtopics has specific scripture 
references and explanations. It is 
an amplification of biblical truths. 

at your local bool<store 


March 1976 mes.senoer 35 


Some small illumination about ourselves 

b\ Frederic A. Brussat 
Lies My Father Told Me 

Directed by Jan Kadar 

A Columbia Pictures Release 

We enter the movie theatre and sit down. 
The lights go out and we secretly hope for 
a miracle — some small illumination about 
ourselves and our world. Lies My Father 
Told Me is just the movie for believers in 
miracles, in the depiction of a lo\e story 
between a six-year-old boy and his grand- 
father, we learn a little about the joys and 
pains of growing up. We see how a 
religious understanding of life can be 
salutary. .And since e\erything about this 
picture is so simple, human, and lifelike, 
we draw a little closer to our own child- 
hood memories — what it was like to first 
encounter the mysteries of travel, nature, 
competition, se.x. deceit, defiance, and 

Ted Allan's 1949 short story "Lies My 
Father Told Me" has gone through a \arie- 
ty of incarnations in print, on radio, and 
on tv. Jan Kadar— who won the 1965 
.Academy .Award for Best Foreign Film 
with The Shop on Main Street — was 
enthusiastic about bringing this touching 
work of art to the cinema screen. Mr. 
.Allan could not ha\e found a better direc- 

tor. Kadar is a masterful craftsman in the 
humanistic tradition of international film- 
making. His low-keyed naturalism and 
lyrical cinematic sense are well-suited to 
the subtle blend of realism and mystery 
that are at the heart of this story. 

Young Da\id (Jeffrey Lynas) lives with 
his mone>-hungry father (Len Birman). his 
long-suffering mother (Marilyn Light- 
stone), and his grandfather Zaida (Y'ossi 
\adin) in a Montreal immigrant neighbor- 
hood. The time is the late Twenties. The 
curious and impressionable boy is drawn to 
Zaida. a junk dealer who buys and sells 

"We remember the things in our past 
and our memories give us pleasure. 
That is nice. But we also remember 
because we must; it is our memory and 
our past that allows us to see ourselves 
as we are in the present, to understand 
and to grow." — Jan Kadar 

rags, old clothes, and bottles. Da\id takes 
care of his grandfather's aging horse 
Ferdeleh. treating the animal like a pet and 
a friend. On Sundays he accompanies 
Zaida on his wagon, traveling down the 
backstreets of Montreal. It's a world of 
adventure. A picnic in the park turns into a 
lesson about nature and God's care for 

When Mother brings home a new baby 

Jeffrey Lynas and Yossi Yadin. stars in "Lies." a film for "believers in miracles. 


brother. David responds negatively, in- 
tuiting that he must now compete for his 
mother's attention. He turns to others for 
explanations of what he sees around him. 
In several \ery affecting sequences. Da\id 
learns about sex and senses what a confus- 
ing thing it must be for adults. Even his 
grandfather has a hard time explaining to 
the boy what it is all about. 

His father's dislike of Zaida troubles 
Da\id. especiall> when he calls him "an 
orthodox miser" (Zaida won't give Father 
money for the invention of creaseless pants 
or other wild schemes). A troublesome 
neighbor also dislikes the horse and 
brings in the authorities to ha\e the shed 
moved further away from her dwelling. 
Da\id pla\s a prank upon her in defiant 

The eventual deaths of Zaida and the be- 
loved Ferdeleh immobilize David. The film 
ends on a self-conscious but breathtaking 
coda — a dream sequence wherein David 
sees his two friends alive in his mind's eye. 
Our memories too are an amalgamation of 
fact and fantasy. Uniformly excellent act- 
ing combined with a sensitive portrayal of 
a distinctive time and place makes Lies .My 
Father Told .Me an enchanting and thor- 
oughly engrossing cinema experience. D 

The Devil Is a Woman 

Directed by Daniianu Damiani 
A Twentieth Century-Fo.x Release 

A few years ago the general public might 
not have been ready for. or receptive to. a 
serious religious film like this one. But to- 
day the time is ripe. Our society is abuzz 
with spiritual quests and diverse religious 
practices. People are very interested in 
clarifying their values and experimenting 
with new forms of spirituality. They are 
not ashamed to admit their religiosity — 
w hether it be traditional, modern, or both. 
Behind all this activity there seems to be 
one widespread and universal trend: a 
spiritual tug-of-war between traditional 
religious practitioners and religious 
humanists. Damiano Damiani's Italian- 
English production The Devil fs a Woman 
focuses its considerable energies on this 

Although the film does deal with such 
religious themes as the problem of evil, the 
nature of spiritual pride, and the perma- 
nent unhappiness that comes from a life 

36 MF-ssfNGER March 1976 

enslaved to guilt, the movie is more than a 
parable. It is a multi-dimensional work of 
art that also opens up such significant 
human concerns as love, freedom, sexuali- 
ty, and power. This deeply moving 
cinematic experience cuts across all age 
groups and belief systems. 

The story is set in contemporary Rome 
where Rodolfo (Claudio Cassinelli) is hired 
by a Polish priest. Polacco Badensky. to 
record his memoirs. The writer is given 
room and board in a Roman Catholic con- 
vent which serves as a lodging for visitors 
to the Vatican. The hostel is run by Sister 
Geraldine (Glenda Jackson), a zealously 
spiritual woman who has devoted her ma- 
jor energies to the "savmg" of several 
wayward Catholics. Among the burnt-out 
cases in her care: Father Badensky who 
allegedly collaborated with the Nazis dur- 
ing the occupation of Poland in World 
War il; Prince Ottavio. a very distraught 
young man who has been caught in an in- 
cestuous affair with his sister; Bishop Mar- 
quez who sided with Castro's partisans 
during the Cuban Revolution; a worker 
priest who started a series of strikes; a 
theologian whose views are considered 
heretical; and Emily Conteras (Lisa 
Harrow), a Bolivian beauty who was im- 
plicated in the death of her husband when 
she came to the defense of her lover. 

Through group therapy sessions with 
these six. Sister Geraldine hopes to reclaim 
their lives for God with meditation and 
prayer. Father Borelli. her assistant, serves 
as confessor and counselor to the most 
troubled among them — Prince Ottavio and 
Emily Conteras. Rudolfo decides to use his 
brand of religious humanism to help them 
as well. While Sister Geraldine is con- 
cerned about bringing their souls to an ab- 
solute dependence upon God, he is in- 
terested in liberating them from their 
dependence on her authority. Whereas she 
believes in spiritual freedom through 
obedience to God's law, he stresses the im- 
portance of celebrating life through the 
senses. Sister Geraldine is an ascetic; he's a 
sensualist. For her, life is a debt to be paid; 
for him, a gift to be enjoyed. The heart of 
the movie is the clash between Sister Ger- 
aldine's style of religion and Rudolfo's. 
Director Damiani has orchestrated the 
drama very effectively using both the con- 
vent setting — with its moody silences, bells, 
and rituals — and the music — modern 
variations on Catholic liturgical pieces — as 
J frame for this existential battle. The act- 
ing is uniformly excellent. D 

ItfyiroT^DD^g] p©o[n]1^^ 

Licensing/Ordination Wedding Anniversaries 

Robert Barlel. licensed No\ \b. 
1975. Long Beach. Pacific 

Steve Flora, licensed Nov 1 6. 
1975. Long Beach, Pacific 

Ronald Frantz. licensed Nov. 9. 
1975. Ridgeway. Atlantic Northeast 

Ra\ Hileman. ordained Nov. 30. 
1975. Middle Creek, Western Penn- 

Linda Carol Johnson, ordained 
Nov, 16. 1975, Dundalk. Mid- 

Juna Mae Kensmger. licensed 
Sept, 28, 1975. Indiana. Western 

Robert Krouse. ordained Oct. 19. 
1975. Trinity. Mid-Atlanttc 

Ernest Langenbach, licensed 
Nov. 9, 1975. Chippewa Valley. Il- 
linois Wisconsin 

Terrell Mallow, licensed Oct. 10. 
1975. Hyndman. Western Penn- 

Tom Powers, licensed Nov. 16. 
1975. Mt. Morris. Illinois Wiscon- 

W. Harold Ringler. licensed Oct. 
19. 1975. Meyersdale. Western 

Joe Roy. ordained Nov 30. 1975. 
W'enatchee. Oregon Washington 

Frank Selga. licensed Nov. 16. 
1975. Long Beach. Pacific 

Jane Small, licensed Nov. 30. 
1975. Elgin. Illinois Wisconsin 

Bruce Eugene Stnne. licensed 
Nov. 9. 1975. Edgewood. Mid- 

Carol Wreath, licensed Oct, 19. 
1975. Boulder Hill. Illinois Wiscon- 

Pastoral Placements 

Ralph Berg, from student, to Old 
Furnace, West Marva 

Harold L. Bowser, from Union 
Bridge. Mid- Atlantic, to Gettys- 
burg. Southern Pennsylvania 

Tom Clark, to Howard, part- 
time. South-Central Indiana 

James O. Eikenberry. from stu- 
dent, to Bethel. Nebr.. Western 

Glen Jones, from Maple Grove. 
Northern Indiana. to Goshen 
College. Northern Indiana 

James Linton, from Columbia 
City. Northern Indiana, to Grace 
Seminary, Northern Indiana 

Robert Lowther. from other 
denomination, to Gladys. W. Va., 
West Marva 

Allan L, Patterson, from Council 
Bluffs, Northern Plains, to South 
St. Joseph. Missouri 

C. Reynolds Simmons, from Mt. 
Pleasant, Shenandoah, to Crab 
Run-Damascus. Shenandoah 

Donald E. Went?, from Nantv 
Glo, Western Pennsylvania, to 
Rockton-Greenville-Bethel. West- 
ern Pennsylvania 

C, Edward West, from Flora. 
South Central Indiana, to Tire 
Hill. Western Pennsylvania 

M. Guy West, from retirement, 
to Mt. Pleasant. Shenandoah 

Mr, and Mrs James Baughman. 
Brodbecks. Pa.. 60 

Mr. and Mrs. Harrv Black. 
Chambersburg, Pa., 50 

Mr. and Mrs, Price Dunahoo. 
Cloverdale.Va.. 61 

Mr. and Mrs. Clarence L. Eaton. 
Baltimore. Md.. 50 

Mr. and Mrs. Irvin Filer. Har- 
din, Mo.. 60 

Mr. and Mrs. John Hogan. Har- 
din, Mo., 60 

Mr. and Mrs. Royal Johnson. 
Waterloo. Iowa, 50 

Mr. and Mrs. Roy Kreitzer, 
Dayton. Ohio. 58 

Mr. and Mrs. John Levda. Har- 
din, Mo.. 59 

Mr, and Mrs. James Logsdon. 
Kansas City. Kans.. 50 

Mr. and Mrs. William Loucks. 
Ashley. Ind.. 50 

Mr. and Mrs. George McCoy. 
Modesto. Calif.. 63 

Mr. and Mrs. Joseph Minnick, 
Hardin. Mo.. 50 

Mr. and Mrs. Landon Myers. 
Cloverdale. Va.. 50 

Mr. and Mrs. Ray Shively. 
Modesto. Calif.. 64 

Mr, and Mrs. John Slump. 
Waynesboro. Va,. 50 

Mr. and Mrs. Willie Wagner, 
Cerro Gordo, III.. 65 

Mr. and Mrs. Elmer Wampole. 
Hagerstown. Ind.. 50 

Mr. and Mrs. Lawrence White. 
Nappanee. Ind.. 50 


l.ucinda Anderson, 81. Marion. 
Ohio. Oct. 25. 1975 

Pearl Anderson. 81. Glendora. 
Cahf.. Oct. 5. 1975 

Martha E. Anthony. 75, East 
Berlin. Pa.. Feb. 12, 1975 

Blanche Auman, 71. Chambers- 
burg. Pa.. Nov. 14. 1975 

Delilah Baker. 76. Bedford. Pa.. 
Aug. 26. 1975 

Stephen Bernard. 20, Bellsville. 
Md.. Oct. 22. 1975 

Galen G. Bollinger. Payette, 
Idaho, Oct. 20, 1975 

Robert Bover, 51, Bourbon. Ind.. 
Dec. 2, 1975' 

Kevin Bradshaw. 9. Waterloo, 
Iowa, Nov. 20, 1975 

Merritt D. Bristow. 72. Wil- 
mington, Del.. Nov. IS. 1975 

Walter E. Carey, 81, Whittier, 
Calif.. Oct. 23. 1975 

Hugh Cloppert. 90, Dayton, 
Ohio, Oct. 26, 1975 

Everette C Crawtord, 81, 
Cloverdale, Va., Nov. 12. 1975 

Hattie Deardorif, 89, Modesto, 
Calif-. Oct. 5. 1975 

l.on Denlinger, 71, Trotwood, 
Ohio, Nov. 2. 1975 

Nina Dyer, 86. York. Pa., Nov. 
5. 1975 

Ethel Mac Ebey, 56, Pontiac, 
Mich.. June 2, 1975 

Edith Egolf, 67, Akron, Ohio, 
Oct. 28, 1975 

Lynn Elliot, 81, Mt. Morris, 111., 
Nov'. .10. 1975 

Gernie Ferguson. 86, Silver 
Spring. Md., Oct. 24, 1975 

Harold Frv. 69, Ashland, Ohio, 
Oct. 23, 1975 

Mabel Furlong, 85, West Milton. 
Ohio. Oct. 17. 1975 

Lilv E Gonder. 77, Lititz, Pa.. 
Nov. 3, 1975 

Pearl Grove, 78, Astoria. 111., 
Nov II, 1975 

Dorothv E. Grumbine. 60. York. 
Pa., Nov. 4, 1975 

Elizabeth Hamer, 86. Waterloo, 
Iowa, Oct. 19. 1975 

Molhe E. Harshbarger. 86, De 
Graft. Ohio. Nov. 6. 1975 

Josie Heaston. 86. North Man- 
chester. Ind.. Nov. 22. 1975 

Harlev H. Helman, 88, New 
Carlisle, Ohio, Nov. 15, 1975 

Marv Hoskins, 92, Marcum, Kv., 
July 31, 1975 

Francis Kalf. Haugen. Wis., 
Sept. 25. 1975 

C. Ray Keim. 81. North Man- 
chester. Ind,. Oct. 26. 1975 

Ha/el Lahman. 78. Franklin 
Grove, Ml , Dec. 6, 1975 

Velma Eager Lapp. 78. La Verne, 
Calif., Dec 12, 1975 

Albert Lawson, 58, Eden, N. C, 
Dec. 8, 1975 

Veda Liskey, 59, Harrisonburg, 
Va., Dec. 17. 1975 

John Funk Locke. 72. Maurer- 
town. Va., Dec. 18, 1975 

Rufus Longenecker, 62, Tal- 
mage. Pa.. Nov. 8. 1975 

Treva l.oughman. 79, Coving- 
ton, Ohio, Nov. 12, 1975 

Frank Lucore, 68, Lakeside, 
Mont., Nov. 22, 1975 

Edith Malone, 94, Roaring 
Spring, Pa., Nov. 14. 1975 

Nellie B. Mathews, 85, N. Man- 
chester. Ind.. Dec. 31. 1975 

Nina Messamer. 92. Modesto, 
Cahf.. Dec, 8. 1975 

Marv Middlekauf. 80. Mt. 
Morris. 111., Dec. 9, 1975 

Glavdon Miller. 67, Mt. Morris, 
111.. Dec. 16, 1975 

.Alice C, Mohr. 82, Quakertown, 
Pa.. Nov. 23. 1975 

Clarence Mont?. 86. South Whit- 
ley, Ind., Dec, 14, 1975 

Blair Musselman, 75, Claysburg, 
Pa., Dec, 16, 1975 

Gladys Paige, 60, Loganville. 
Pa,, Nov 27, 1975 

William Phillippi, 81, Surrey. N. 
Dak.. Nov, 9. 1975 

Ravmond Pollock. 74. Adel, 
Iowa, Nov. 23, 1975 

Minnie White Range, 96. Jones- 
boro. Tenn.. Dec. 4. 1975 

Elsie Renninger. 53. Lewistown, 
Pa,, Dec, I, 1975 

Arthur Rice, 69, Johnstown, Pa.. 
Dec, 1. 1975 

Harry Schellhammer. 69, Johns- 
town, Pa., Dec. 13, 1975 

Hattie C. Slagle. 82. >ork. Pa., 
Dec 17. 1975 

Helen Petcher Stanford. Mobile. 
Ala.. Oct. 25. 1975 

Robert W. Stump. -54. ^ ork. Pa.. 
Dec, 6. 1975 

Ruth Terrv. 66. Roanoke. Va., 
Nov, 25. 1975 

Pauline Thompson. 63. Marion, 
Ohio. Dec, 18. 1975 

Hazel M. Zwanziger. 80. Omaha. 
Neb . Oct. 20. 1975 

March 1976 messenger 37 



A questionnaire returned from the con- 
gregations of the Church of the Brethren 
has indicated that there are many "small 
groups" in existence. They are in- 
tergenerationai, short-term, long-term, 
issue-centered, book-centered, worship- 
centered, or combinations of a number 
of these. 

The small groups may issue out of Lay 
Witness weekends. Serendipity Workshops, 
consciousness-raising weekends for men 
and women, human relations labs and 
marriage enrichment seminars. Some 
groups focus on prayer, meditation, or Bi- 

ble study. Some are designated as training 
or action groups for the purpose of out- 
reach in the community. 

Key to the success of any small group 
are the resources and the leadership. Un- 
skilled leadership, inadequate resources, or 
good resources inappropriately used will 
cut the life expectancy or usefulness of any 
small group, no matter how good its inten- 
tions. Persons wishing to give significant 
human and spiritual leadership to small 
groups need to have occasional renewal 
through new resources and through train- 
ing experiences. 

Let's look at selected resources and 
training opportunities. Personally. I recom- 
mend very highly all or any of the follow- 
ing materials and events. The persons in- 
volved in producing these resources come 
from a sound biblical perspective, one that 
takes seriously the church and the world. 


Located at Columbia. Md.. Faith/At/ 
Work is an organization of men and 
women who believe that they can deal with 
contemporary issues in very real and con- 
crete terms. Ihey dodge neither the human 

relations side of questions nor the centrali- 
ty of the gospel in the lives of persons and 

Faith I At I Work also is a magazine 
published by the people in Columbia in 
conjunction with Word, Inc. Small group 
leaders will find help in such regular 
features as "Emergings," listing resources 
and events, and "Ideas for Groups," 
giving activities and suggestions for small 
group life. 

The magazine Faith/ At/ Work will in- 
form you and involve you in the most ex- 
citing and significant Christian movement 
in years. Contributing editors include 
Lyman Coleman, Esther Howard, Bruce 
Larson, David and Vera Mace, Keith 
Miller, Bill Milliken, Karl Olsson, Robert 
Raines, Wes Seeliger. and many others. 

To subscribe, write Faith/ At/ Work 
Magazine. Box 1790. Waco. Texas 76703. 
8 times a year. $8.00. 

Further. Faith/ At/ Work is Leadership 
Development. In its leadership training 
institutes you are invited to spend six days 
with sixty others in a live-in experience of 
group process, personal growth, sharing, 
caring, teaming, handling conflict, and 

The Mylh Of y4rri*g« 

1 AnO Vf'.i Maci. G.. »." :■ 


Persons wishing to give significant human and spiritual leadership 
to small groups need to have occasional renewal experiences. Here 
are some materials that show resources and training opportunities. 
They are the products of persons with a sound biblical perspective. 


38 MESSENGER March 1976 

You will be encouraged to develop 
awareness of strategies, skills, and 
resources of ministry available in scriptural 
faith and in interpersonal disciplines. Loca- 
tion of 1976 Institutes include California. 
Kansas, Illinois. Pennsylvania, Colorado, 
and the New England area. 

For more information, please check the 
box in the lower right hand corner of this 
article. Scholarship aid may be available in 
some cases. 

Skills Awake! series 

"Skills Awake" is a ten-session series of 
tapes and workbook material developed 
for the training of leaders of small groups. 
The narrator and editor of the material is 
Charles M. Olsen of the Institute of 
Church Renewal in Atlanta. 

The objectives of this series are: 1. To 
develop an understanding of the small 
group life and process. 2. To develop skills 
to initiate, enable, and terminate such 
groups. 3. To develop self and group 
awareness. 4. To make biblical and 
theological connections and reflection. 5. 
To relate the small group to the larger 
church system. 

Olsen insists that small groups are not 
simply those groups that may be brought 
into existence for a special purpose such as 
Bible study, but are also existing groups 
such as church boards, committees, choirs, 
and church school classes. Therefore the 
tape series is for the training of all leaders, 
with special emphasis on small group 

"Skills Awake" was tested in several con- 
gregations of the Church of the Brethren. 
Evaluations revealed a few weak points, 
but generally it was rated as strong 
resource commended for use on your own. 

A set of three tapes, 10 workbooks and a 
copy of Olsen's The Base Church is 
available from Lay Renewal Publications, 
1610 LaVista Road, N.E., Atlanta, Georgia 
30329 for approximately S25. Or you may 
rent or borrow a set for use or review from 
Hiram Frysinger, Church of the Brethren- 
District Film Library, 5505 Union Deposit 
Road, Harrisburg, PA 17111, or by 
forwarding the form attached. 

The Base Church by Charles M. Olsen is 
an excellent book, which suggests that 
community can be created through multi- 
ple forms. He calls these forms "Base 

The Base Church is the step beyond the 
small group movement. Olsen's thesis is 

that "building church structures upon a 
network of interdependent, small, base 
groups is vital to the renewal of the 
church." The volume is included in the 
"Skills Awake" set or may be ordered 
separately from The Brethren Press, 1451 
Dundee Avenue. Elgin, IL 60120 for $5.25. 

Serendipity experiences 

Many Brethren have been involved in 
Serendipity Workshops or have heard of 
such workshops. Now Lyman Coleman is 
offering "advanced" workshops and 
"graduate" labs. 

The advanced workshops will be offered 
during the school year on Saturdays — a 
nine-hour experience. The purpose will be 
to go into greater depth in group skills, 
techniques, church and classroom models, 
leadership, theory and practice, and ap- 
proaches to Scripture. 

The graduate labs will be two-and-a-half 
days during the summer and will have the 
purpose of equipping others to lead seren- 
dipity events with practice teaching, case 
histories, systems, curriculum design, and 
philosophy. Dates and places have not yet 
been set. 

For further information about these 
workshops and labs write to Serendipity 
House, Box 461. Scottdale, Pa. 15683. 

KY-RO newsletter 

A quarterly newsletter, KY-RO. focuses on 
the development of human growth and 
faith awareness for persons and small 
groups. Written and developed by Parish 
Ministries leadership development staff, 
KY-RO is available through Agenda and 
was mailed for the first time in the Feb- 
ruary issue. If you do not receive Agenda 

you may ask your pastor to share the KY- 
RO newsheet. Or perhaps you would like 
to be put on the mailing list (check the cor- 
ner box). KY-RO will carry editorials, 
news on training events, critiques on 
resources and many other features center- 
ing on the small group" and the local 
church. — Ralph G. McFadden 

I 1 

I am interested in the following: 
( ) Information on Leadership 

Training Institutes, Faith - 

At/ Work 
( ) Reviewing "Skills Awake!" 
( ) Receiving KY-RO regularly 
( ) Purchasing The Base 

Church ($5.25) 


City _ 

Zip Code 

Clip and return to Ralph Mc- 
Fadden, Church of the Brethren 
General Offices, 1451 Dundee 
Avenue, Elgin, 111. 60120. 


March 1976 mfssknger 39 

A spirituality for combat 

In the middle of the night two years ago. a Breth- 
ren tamih en route to Annual Conference auoke 
to the sounds of a prowler remo\ing the screens 
from their motel window. Intuitively, the woman 
shouted across the darkened room. "God loves 
\ou." Her husband followed with the question, 
"Can we help \ou'" The intruder fled. 

The sharing of the unexpected word and the 
imparting of Christian grace occurred in a quite 
different kind of confrontation in Portland, 
Maine, last September. The Episcopal House of 
Bishops after intense debate was about to vote on 
the censure of the bishops who had officiated at 
the unauthorized ordination of ele\en women to 
the priesthood. 

Shortly before the vote one of the men named 
in the censure resolution. Bishop Robert L. 
DeWitt. said with fervor, "1 urge nou not to be 
fearful. Be apostles of truth. Do what you think is 
right and God will bless you." 

Immediately after the roll call vote. 119 to 18 
with 7 abstentions. Bishop Edward R. Welles. 
who was censured with Bishop DeWitt, rose to 
exclaim, "1 am wonderfully conscious of your love 
for me and I reciprocate it full\." 

In central Indiana last No\ember a memorial 
advertisement appeared in the Lebanon Reporter, 
a message from the parents of a youth shot and 
killed by a local policeman. The 17-year-old was 
slain in a grocery store robbery, when he pointed 
a gun at the policeman. Through the advertise- 
ment the youth's father, a contractor and part- 
time minister of the Green Street Wesleyan 
Church, responded to a letter in the Reporter that 
was critical of the police officer. Addressed to the 
citizens of the community, the advertisement 
stated in part: 

"I trust some way, somehow, you'll ha\e 
God-felt mercy and forgiveness toward my son 
Stan, to forgive his deed, and have sympathy 
for Officer Slagle for the badge of sorrow he 

feels and will wear silently and unseen. . . . 

"A few more words to all the young people, 
friends, and acquaintances of Stanley's. Please do 
not allow a root of bitterness to spring up in \our 
hearts, but rather look before and after and re- 
member Stan and life in its more beautiful 
moment. ..." 

Surprising responses, these, surely issuing out 
of li\es under God's leading. Serenity in the face 
of adversity. Directness in the place of evasive- 
ness. Affirmation in the midst of anguish. 

Such incidents give dimension to a theme cur- 
rently being accented in global Christian circles — 
"spirituality for combat." By this is meant put- 
ting holiness into action, combining contempla- 
tion with service, approaching one's struggles in a 
way that they become part of one's worship. It is 
opening ourselves to God, who in turn opens us to 

To attain spirituality of this level is to train for 
it through the practice and discipline of prayer. It 
is to turn to prayer not only in the crises of life 
but in the everydayness of life. It is to pray for 
others as for oneself. 

.\ spirituality' for combat, or engagement, is 
not to vsithdraw into a private realm. It is not to 
use one's religion for personal escape. "Two 
things happen when we pray." Thomas Kelly 
wrote. "We become detached from the world and 
we become committed to the world." 

Spirituality for combat is to enter into 
Gethsemane and emerge refreshed and resource- 
ful. It is to find cause for celebration in the midst 
of struggle. It is to allow the power of God to 
shape our lives and our responses to persons and 
needs around us. 

Go. in peace, but also in engagement, in 
spiritual combat, in the name and spirit of 
Christ. H.E.R. 

40 MESSENGER March 1976 



July 27 — August 1, Wichita, Kansas 

The 190th Annual Conference will reap its 
blessings in the wheatlands of America. 
Business considerations, worship experi- 
ences, Bible study, and fellowship will bless 
an estimated 5,000 Brethren who will 
gather there. The wide, open spaces of the 
Plains and a growing consciousness of the 
world's real needs may add depth of mean- 
ing to the conference theme, which catches 
up through scriptural allusions values and 
qualities dear to the Brethren— the genius of 
service and the need for freedom in the world. 

You can join the many persons already involved in 
conference preparations by volunteering to help dur- 
ing conference week and by returning the appropriate 
forms below. 

.j .. 


1 1 am volunteering my help with con- ■ For school age children, 6-1 1 years • Please send copies at $2 50 each i 
1 ference tasks 1 have marked below, 1 have Please enroll my child (children) for the | of the 1 976 Annual Conference Booklet 
1 numbered them in order of preference 1 1 following days at Annual Conference 1 (Available early in May ) 1 
1 plan to arrive at Conference on 1 . | 

1 1 Thursday Saturday 1 „ -[-„ l 

1 sort cards) 1 Parpnt , . ,- , 1 

1 Ushers (business and general sessions) 1 , 1 

1 Child care services | ■ | 
1 1 Titv Statp 7in ' 1 

1 Messengers (btanding committee ana | ' i 1 
1 conference business sessions) 1 Grade 1 1 
1 Tellers (Standing Comminee and con- | Children completed 1 

1 ference business sessions) | j ,03,333,^3 ^^^^.^g ,^^ ^^,^33,^ authorization | 

1 Information desk 1 ' form and registration fee will automatically re- 1 
1 .,. . . . 1 ceive one oroqram booklet without further cost ) 1 

1 Mail distribution 1 . | 

Please circle 16 22 22-30 30-40 1 j 
1 approximate age: 40-50 50-60 60-70 | 1 1 

1 1 1 For lodging information contact your 1 

1 1 Fee S3 per day per child Forenoon and after 1 pasior or write, | 
1 St RFn 1 noon sessions Total fee to be paid when child . 1 
1 1 attends first session Only children prereg- ' , ^ , .. 1 

City State 7in ' .stered will be accepted Six-year-olds must | Annual Conference Manager 

1 Additional volunteers may indicate on a | have completed first grade Preregistration 1 1451 Dundee Avenue 

1 separate sheet their interest in serving 1 deadline July 1 , 1 Elgin, Illinois 60120 | 







APRIL 1976 


\ " 


'^^ /i 


/ r 

\. .-. 

For the same God who said, "Out of 
darkness let light shine/' has caused 
his light to shine within us, to give the 
light of revelation— the revelation of 
the glory of God in the face of Jesus 
Christ. 2 Cor. 4:5-6 



■^ 2 standing Tall: The Life and Witness of Henry Kurtz. 

The tounder o\ Messenger was "short in physical stature and had his 
share ol human frailty." says historian Donald F. Durnbaugh. But in 
the ranks ot Brethren leaders of the past century. Henry Kurtz stands 
\er\ tall. 

H O The Table of the Lord, whenever we worship or pray, says John 
Killinger, we are table guests of the Lord. And when we truly enter 
into the spirit of the table something is unleashed in us. an energy we 
did not know we had. 

2 1 Light for all the World, in a special presentation of color photos 
of the chapel windows at the General Offices. Kenneth I. Morse and 
Kermon Ihomason share a meditation for the Easter season. 

23 Harmony Homestead. Simple living, lerrie Miller discovers as 
she visits Julie and Jason Bauserman. is more than having the time and 
freedom to stargaze at night. It also entails a lot of hard work. But 
e\en more significant to the Bausermans than the concept of simple 
living are the Christian beliefs that ha%e become the backbone of 
their existence. 

In Touch profiles Dick and Marlene Benner of Everett. Pa.; Robert D. Cain 
Jr. of Tucson. .Ariz.; and William and Dora Miller of Da>ton, Ohio (2) . . . 
Outlook reports on Macedonian Call, evangelism activities. 1975 giving, 1975 
book sales, women's theology happening, nuclear debate. Brethren artists 
audio-visual (start on 4) . . . Linderlines (7) . . . Update, on General Board (8) 
. . . Special Report, "After a Year i i Honduras," b> Chet Ihomas (8) . . . 
Resources, "Set Free — to Serve," by Beth Glick-Rieman (30) . . . Here I Stand, 
statements by Sarah Ale.xander-Mack, Mildred Williams Baker, Alvin K. 
Funderburg, Wilbur R. Hoover, Ruth Martin, Chauncey Shamberger, and J. 
Gilbert Ware (start on 32) . . . Turning Points (37) . . . People & Parish, stories 
from Springfield (111. and Ohio), Manila and Lakeview. Westminster. Dallas 
Center, and .Middletown, by Terrie Miller (38) . . . Media, "Religion and Reali- 
ty Enjoined," by Frederic A. Brussat (40) . . . Book Review, "Why Diplomacy 
Failed to Bring Peace," b> Richard Dudman (42) . . . Editorial (44) 


Hj'/.a'd E Rover 


Kerrr-on Tnomason 


Kenneth I Morse 


Clyde E Weaver Ruby F Rhoades 


Gwer^doivn F Bobb 


Gaie^' B Ogden 

VOL 125. NO 4 

APRIL 1976 

CREDITS: Cover. 21-24 Don Honick 3 Howard 
E Rover 4. 16. 30-11 Carol Riggs 6. 18, 42 
RNS. 9. 10 top. center right, bottom Chet 
Thomas 10 center left Edward J Bu/mski 1 1. 13 
(art) Kermon Thomason. 15 James H. Lehman; 
an by Dave VanDelinder 19 details, from top 
"Christ m Emmaus." by Jorgen Roed; "Supper at 
Emmaus," by Carl Bloch (2); "Christ Washing the 

Feet of His Disciples." b\ Jorgen Roed. "The 
Last Supper." b> C. W. Eckerberg. 26-29 Terrie 
Miller 3» Ronald E Keener. 39 art bv Kenneth 
L. Stanley. 40 .^BC-TV. 

Messenger is the ollicial publication of the Church 
of the Brethren Entered as second-class matter 
.Aug. 20. I9IH. under Act ol Congress of Oct. 17, 
1917, Eiling date, Oct. I. 1975. MtsstNGtR is a 
member of the Associated Church Press and a 
subscriber to Religious News Service and Ecu- 
menical Press Service. Biblical quotations, unless 
otherwise indicated, are Irom the Revised Standard 

Subscription rates: S6.00 per year for indi- 
vidual subscriptions: S4,S0 per year for Church 
Group Plan: S4.S0 per year lor gift subscriptions. 
S3 15 for school rate (9 months), life subscription. 
S80.00. If you move clip old address from 
Messenger and send with new address 
Allow at least live weeks for address 
change Me„ssenger is owned and 
published monthly b\ the Cieneral 
Services Commission. C~hurch ol the 
Brethren General Board. 1451 Dundee 
Ave.. Elgin, III. 60120. Second-class 
postage paid at Elgin. III.. Apr, 1976. Copyright 
1976. Church of the Brethren General Board 



Among some of us wlio consider ourselves 
Brethren historians there is confusion concern- 
ing the "first" woman minister among the 
Brethren. Some of us feel that Sarah Righter 
Major should rightly be called the first woman 
minister. We know she was the first woman 
preacher (April 1975 Messenger, page 18) but 
she is also listed as an elder on the records of the 
Germantown congregation found in Roland L. 
Howe's 77i<' History of a Church (Dunker). 
However, the January Messenger article on 
Mattie Cunningham Dolby called her "the first 
woman minister" in the Church of the Brethren. 

Could you please clarify this confusion? An 
explanation of your use of the terms "preacher" 
and "minister" would certainly be helpful. 

Jack Lowe 
Chambersburg. Pa. 

[Sarah Major ^^■as our first woryian preacher, 
but was never installed in the ministry. Yearly 
Meeting Minutes IS34 state: "Concerning a 
sister's preaching: Not approved of . . . ." By the 
lime of Maltie Dolby the Brethren were more 
open: Mattie not only preached, but on 
December 30. 1911. was "installed into the 
ittinistry" by Elders Jonas Horning and Sylvan 
Bookwalier in the Frankford. Ohio, church 
(Gospel Messenger, January 13. 1912). 

Howe (page 53) lists Sarah Major as a 
minister in the Philadelphia (noi Germantown) 
congregation with the note, "preached by per- 
mission." On page >5 he states. "... she was 
never formally commissioned: her preaching was 
by 'permission' in those far-off days when the 
Brethren did not look with favor upon activities 
of the women in either councils or the ministry. " 

So the distinction we made was based on the 
act oj installation: Sarah Major was our first 
woman preacher and .Mattie Dolby was our first 
woman installed in ihe ministry. — Ed.] 


1 always enjoyed reading the letters in the Let- 
ters section in the Gospel Messenger. Now that 
1 am retired, after living on the larm for 35 
years. 1 have time to write. 

I must thank my God for the blessings 1 re- 
ceived during my lifetime. I have now the 
privilege of attending a church where the doc- 
trine of the Church of the Brethren of years ago 
IS upheld and practiced. 

My prayer is that my church (Church ot the 
Brethren) would revert to some of its former 

Catherine Wagner 
Gettysburg, Pa. 


1 onight, as 1 rellect on this day's activities and 
things which have passed my way, I am mind- 
ful, with appreciation, of your editorial in the 
January Messenger. "Arise. Your Light has 
Come" spoke meaningfully to me and 1 plan to 
incorporate it into this coming Sunday's sermon. 
1 hank you for sharing the faith. 

Ronald K. Wine 
Anderson. Ind. 




1 was disturbed by the slur against the 
American Civil Liberties Union in the Outlook 
report "Behind sexploitation, the crime syn- 
dicate" (February Messenger). 

To inter that the Mafia controls the por- 
nography business and the pornography 
business controls the Minnesota Civil Liberties 
Union is to infer that the Mafia controls MCLU 
which does the Civil Liberties Union a gross in- 
justice. 1 find this kind of "yellow journalism" 
inappropriate in any publication, let alone 

No doubt MCLU has defended the right of 
publishers to publish what they want whether it 
be porno or religious material, as guaranteed by 
the first amendment (no one is foicing people to 
buy the trash). 

The church and concerned citizens could 
make more of a witness by helping people gain 
the skills and values to judge the reading 
material they buy and the movies they see, 
rather than censoring the material. If there isn't 
a profit in it, it won't be produced. 

By publishing this report is Messenger sup- 
porting censorship, condemning ACLU, or 
what? I would hope that the Church of the 
Brethren would edit its own material a little 
more carefully in the future. 

Sandra Ki;ssart Zinn 
Elkhart, Ind. 


In response to James Q. Bulfenmyer's letter 
(January), my "hope" for James Buffenmyer is 
that he will avail himself of a delightful surprise 
by seeing Sister Mary Corita's art in the perma- 
nent collection at the Art Institute in Chicago, 
or, if in New York, at the Metropolitan Museum 
and the Museum of Modern Art, or. if in Wash- 
mgton, D.C., the Library of Congress. Sister 
Corita, professor of art. Immaculate Heart Col- 
lege, Los Angeles, has been e.xhibiting since 1952 
and her art is in many collections. 

But the most delightful surprise I would like 
Mr. and Mrs. Buffenmyer and others to experi- 
ence is the depth of Sister Corita's Christianity, 
and the wisdom she brings to so many people 
through the use of words and sayings as a part 
of her art, wisdom that so many of us take so 
much longer to learn. 

The Messenger staff is to be complimented 
for its sensitivity to this artist. 

Velma Miller Shearer 
Englewood, Ohio 


in the Guide for Biblical Studies lesson ot 
December 28, it seemed to me the explanation of 
Jesus' temptation to turn stones into bread fell 
short of the mark. 

1 am sure Jesus' saying no to a "pork barrel 
program of welfare and public works" would 
sound good to those opposed to welfare and 
relief for the needy. Certainly Vice-President 
Rockefeller, who blames some of America's 
problems on her following the Judeo-Christian 
ethic of helping others, would love it. 

Isn't there another meaning which speaks 
quite bluntly to each of us as we follow the 
Christian way? Wasn't this a temptation to 
feed — not others — but oneself.' A temptation to 
use power to save oneself.' 

Jesus refused to demonstrate his power to 
gain a following, refused to use evil means to at- 
tain a good end, and refused to use his power for 

He was hungry. He could have reasoned that 
since he had such an important mission he 
should use some of this power to look after 
number one. But he chose to commit himself ful- 
ly to God's will, no matter the cost to himself, 
and to trust God for his welfare and the out- 

Ihus, later on in the January II lesson, he 
could honestly say to us, "... do not be anxious 
about your life, what you shall eat . . . " for he 
had met that temptation and mastered it. 

Loday we are so obsessed with self, with doing 
our own thing. As one young minister said, 
"Everyone is so busy doing his or her own thing, 
who IS doing God's work?" 

Perhaps we need to look more closely at this 
temptation to turn stones into bread. Are we us- 
ing what God has entrusted to us to serve 
ourselves, or to serve God and others as Jesus 

Pearl Weaver 
Marion, Ohio 


1 was intrigued by the special report in the 
January Messenger on plutonium production as 
an energy source. 

Then, coincidentally, 1 had the good fortune 
to hear Dixie Ray Lee, former commissioner of 
the Atomic Energy Commission, speak here in 
Springfield, and perhaps the latter 45 minutes of 
her two-hour address was given over to the issue 
of plutonium as an energy source. 

One by one she dealt with the objections your 
special report raised, the social, political, 
technical issues, and of course it is no surprise 
that she heavily favored nuclear power as an 
alternative source ol energy (while also putting 
stress on the further use of coal). 

That there are two points of view to the issue 
that doesn't surprise me. The troubling point for 
me was that Messenger ran only one side of the 
issue. If it IS truly a debate, then it seems 
necessary to give some attention to the other 
"official" views being expressed. 

Two writers responded to the attention given 
the report In Christian Cenlury, and their letter 
(December 31 issue) seems at least one expres- 
sion of the "other" side that would give readers a 
larger understanding of the issues at stake. 
Frankly, 1 don't think they receive the "official" 
view from the public prints. 

A magazine can't be edited with a "yes, but on 
the other hand ..." approach, but it seemed 
that on this particular issue, where debate was 
welcomed, some attention to the "other side" 
would have been welcomed. 

Ronald E. Keener 
Springfield, HI. 

Henry Kurtz 

In April. 1851. exactly 125 years ago this 
month. Henry Kurtz, working in the loft 
of his Poland. Ohio, springhouse. printed 
and published the first issue of The 
Monthly Gospel-Visiter. Today's 
Messenger traces its lineage back 
through several name changes and 
couplings (see page 17) to that little 
paper. Brother Kurtz's paper was born in 
an atmosphere of Brethren suspicion and 
opposition to the printed word, but, in 
the words of a Brethren historian. "The 
paper that was 
strange in 1851 
is today an arm 
of the church. 
What began as a 
visitor has be- 
come an influen- 
tial member of 
the family." 

Marking our 
125th anniver- 
sary is a fresh 
appraisal of 

editor Kurtz by 
Bethany Seminary professor of church 
history Donald F. Durnbaugh. 

Two other major stories in this issue 
are by John Kiliinger. author of Bread 
J or the Wilderness — Wine for the 
Journey, and BVSer Terrie Miller, our 
communications intern. 

Special Report writer Chet Thomas is a 
Brethren disaster relief worker in Hon- 
duras and Guatemala, in Touch writer 
Elaine Sollenberger is a columnist for the 
Bedford County Press. Everett. Pa., and 
Donald E. Miller is Bethany Seminary 
professor of Christian education and 
ethics. Beth Glick-Rieman is person 
awareness coordinator in the Parish 
Ministries Commission. 

Here 1 Stand statements are by 
Mildred Williams Baker, a retiree at 
Hillcrest Homes. La Verne, Calif., math 
teacher Alvin K. Funderburg, Kettering, 
Ohio; Wilbur R. Hoover, district ex- 
ecutive. Western Plains, McPherson, 
Kans.; Ruth Martin, Upland. Calif.; 
Chauncey Shamberger. business leader. 
Fruitland. Idaho; J. Gilbert Ware, assis- 
tant professor of education. Wittenberg 
University. Springfield, Ohio; and Sarah 
Alexander-Mack, non de plume for a 
Brethren writer who has asked for 

Book reviewer Richard Dudman writes 
for the St. Louts Post-Dispatch. Media 
previewer Frederic A. Brussat is director 
of Cultural Information Service of New 
York.— The Editors 

April 1976 MESSENGER 1 









L i 


Dick & Marlene Benner: Publishers with a purpose 

As a communicator, Richard Benner 
has alwa>s favored the newspaper, 
which he teels "has the most impact 
in the decision-making and opinion- 
makmg ol our society." He prefers 
the "instant feedback" he gets from 
the local newspaper o\er what he 
terms the "starch) and impractical 
academic viewpomt" which often 
reOects little relationship to what 
most people in the community are 
concerning themselves about. 

After graduating from Eastern 
Mennonite College in Harrisonburg, 
Virginia, in 1969, Dick began an 
adventure in the field of com- 
munications, holding, in the ne.xt few 
years several editorships and 
positions in college fund-raising and 
public relations. But newspaper work 
still called him. 

So in 1973 Dick quit his job as 
director of development at Eastern 
Mennonite College and he and his 
wife Marlene (also an EMC alumnus) 
left for Everett, Pennsylvania, to 
assume the three-pronged position of 
owner, publisher, and editor of the 
weekly Bedford Couniy Press. 

A small newspaper like the Bed- 
ford County Press gives the editor a 
platform tor direct contact with the 
people. Dick's editorials commend, 
criticize, irritate, aggravate, anger. 

and applaud. Always they are to the 
pomt, at times even blunt. His 
editorial scrutiny has included the 
teachers' union, the school board, 
town council, water authority, tv 
cable company, and the business 

Marlene is directly involved with 
the newspaper. She has guided the 
paper layout and often initiates ideas 
for features and various emphases. 
She writes a weekly consumer 
column designed to offer practical 
ideas and suggestions. 

Dick and Marlene see their task as 
helping "to raise the level, dream the 
dreams, and instill the morals." Small 
communities like Everett need 
"voices with conviction to speak out 
and lead the way." In attempting to 
do this the Benners have learned to 
e.xpect some resentment and criti- 
cism, even misunderstanding. Not 
everyone is ready to accept their 
views. Through it all the big tempta- 
tion is to become cynical and im- 
patient with the resistance toward 
change and to the provincialism. 
However, they are convinced theirs is 
a task that must be done and the 
struggle IS making them bigger, more 
tolerant persons. — Elaine 



Robert D. Cain Jr.: Accef 

Robert D. Cain Jr. would like to do 
away with terms like "crime preven- 
tion" and "delinquency" in talking 
about ways to help children and 
youth in trouble. As director of 
Associates for Youth Development in 
Tucson, Arizona, he is in an excellent 
position not only to seek less negative 
words but also to help agencies all 
across the country find positive ways 
to serve children and youth. 

A graduate of McPherson College, 
a former BVSer, and director of the 
Baltimore Pilot House project from 
1962-64, Robert Cain had several 
years of experience in youth counsel- 
ing and in directing juvenile correc- 
tion programs in Delaware before he 
was called in 1973 to head the staff of 
the newly organized National Youth 
Development Center, established by 
the National Council on Crime and 

Recently Robert joined with other 
experienced youth workers to form a 
new agency. Associates for Youth 
Development, which will be working 
nationally with community groups 
needing leadership and expertise in 
delinquency prevention (those words 
again) and working to provide better 
opportunities for youth. 

Robert and his wife Dorothy (they 
have one son, Michael) have been in 
close touch with "Handi-Camp," the 
BVS project that uses the church 
facilities of the Tucson Church of the 

Robert expresses concern for 
"status offenders" — the hundreds of 
thousands of children and youth who 

2 MESSENGER April 1976 

the positive 

re processed each year by the 
ivenile justice system, yet they have 
ommitted no act that would be con- 
idered criminal if they were adults. 
le believes that services to such 
ffenders (often arrested for such acts 
s truancy, waywardness, running 
way from home, smoking, and 
rinking) and their families should be 
rovided not by juvenile courts but 
y agencies capable of working with 
uman and social issues. "Services 
lould be voluntary, non-coercive, 
nd at the local community level." 
Can churches help? Robert believes 
ley can, but they must undertake 
istained efforts that go beyond their 
wn membership. 
Much of Robert Cain's work in- 
Dlves "struggling with issues that 
on't have answers." But he is not 
iscouraged. Many communities now 
ave youth service bureaus and fami- 
service agencies that emphasize 
oviding opportunities for children 
id youth rather than resorting to 
venile courts. Negative words and 
igative programs are still far too 
evalent, but we can be thankful for 
;ople like Robert Cain who are 
Jtermined to shift our attention 
iward positive programs for 
lildren and youth. — K.l.M. 

William & Dora Miller: A vital Dunker faith 

When my wife and 1 met the mayor 
of Schwarzenau. Germany, he soon 
asked us whether we knew William 
and Dora Miller. He explained that 
they had been there twice recently 
leading tour groups to visit the 
village where the first eight Brethren 
were baptized in 1708. He described 
them as wearing the simple, plain 
clothing of the Old Order Brethren, 
William with the broad brimmed hat, 
and Dora with the prayer covering. 

When we arrived at the 
Schwarzenau Inn to ask about over- 
night lodging, we again found that 
William and Dora had already been 
there, and the innkeeper wanted very 
much to talk about them. People do 
not quickly forget meeting the 
Millers. The obvious witness of the 
plain-cut clothing is soon 
supplemented in conversation by a 
graciousness and cordiality that 
sticks in one's memory. They are 
clearly enthusiastic about their faith 
in Jesus Christ. 

William is the elder of the Bear 
Creek Old Order congregation just 
west of Dayton, Ohio. With his gen- 
tle manner of speaking and his 
wealth of experience he is able to 
preach in a manner that is very in- 
teresting to most people. Dora is also 
a fascinating conversationalist. From 
her father, who was a highly 
respected Old Order preacher, she 
has learned the knack of telling a 
story so that everyone listens. 

They have been to Israel, Den- 
mark, Germany, France, Italy, 
Holland, England, as well as many 

places in America. From the trip to 
Israel they brought home the idea of 
a stone house built on the Palestinian 
model. The resulting home is a strik- 
ing structure, built of native stone, 
one story high, flat roofed, and large 
enough to accommodate their many 
guests. 1 hey have kept in touch with 
a Christian group in Denmark that 
traces its beginning to Alexander 
Mack and Schwarzenau. They have 
visited the site of the Waldensian 
communities in Italy. In Germany 
they have visited the places where the 
first Brethren congregations were 

The Millers are enthusiastic about 
the common heritage of the Old 
Order Brethren and the Church of 
the Brethren. William has a valuable 
collection of rare books and 
manuscripts related to church 
history. William and Dora are also 
linguists. Together they have 
translated a seventeenth century 
study of the Christian faith that very 
likely influenced the early Brethren. 

William and Dora have made their 
living by farming and more recently 
they have begun to manage a general 
store in New Lebanon, Ohio. 

William and Dora Miller ha-ve a 
vital Dunker faith that not only 
sustains them, but reaches out with 
enthusiasm, graciousness, and 
generosity to all they meet.— 
Donald E. Miller 

April 1976 messengrr 3 

The Macedonian call: 
Come over and help' 

Curtis and Anna Mar\ Dubble from the 
First Church of the Brethren. York, Pa., 
are currently ser\ing in the Southeastern 
District as the first active participants in 
the new Macedonian Mission program ol 
the Brotherhood. 

Through this program, churches rich in 
pastoral leadership can share their 
ministers with smaller congregations that 
are often without professional ministerial 
guidance. It is hoped that the experienced 
couple will be able to share their talents in 
ways that will help the congregations grow 
in faith and enrich their worship and pro- 
gram experiences. 

The biblical and conceptual foundation 
for the Macedonian Mission is based on 
Paul's experience in .'Xcts 16:9, a Mace- 
donian calling out to him in a vision, 
"Come over to Macedonia and help us." 
Paul and his followers set about at once to 
make the crossing, "concluding that God 
had called us to preach the gospel to 

Following Paul's example, the pastoral 
couple enter a short-term ministry in a dis- 
trict other than their own, usually while on 
sabbatical from the home church. Using 
a mobile home as their living quarters, they 
travel trom church to church working with 
a two-phased program developed by the 
Parish Ministries Commission. 

\U 1 J 

Curtis and Anna Mary Duhhie. the firsi couple to go "over to Macedonia and help. 

Phase 1 involves getting acquainted with 
the church, studying its ministry, brain- 
storming for new ideas, and setting goals 
and plans for specific action. 

After the completion of Phase I the cou- 
ple moves on to other congregations, even- 
tually returning to review the growth of the 
church and to help make modifications in 
the goals and new plans. 

Besides the Dubbles, three other couples 
have recently trained to become part of the 
Mission. Harold and Kay Bowman, Staun- 
ton, Va., and Herbert and Helen F^isher, 
Newport News, Va., intend to enter the 
program this summer. Earl and Vera 
Mitchell, Port Republic, Va., will begin 
ne.xt September and are planning to devote 
an entire vear to the mission. 

Base for evangelism 
is the congregation 

"The congregation is the strategic base for 
the evangelism of the world." 

This was the stance of Bolivian Bishop 
Mortimer Arias in addressing the Fifth 
.Assembly of the World Council of 
Churches in Africa. It is counsel which is 
being heeded denominationwide by Church 
of the Brethren evangelism workers in 
planning and training. 

As a means of examining and broaden- 
ing local engagement in communicating the 
gospel, a series of district evangelism events 
are under way. Upcoming activities in the 
next several months include 

• Districtwide rallies in Southern Plains. 
Oklahoma City. April 9-10. and West Mar- 
va. Petersburg High School. May 2. 

• Burkhart Institute and Pastors 
Evangelism Conference, Pacific Southwest 

Conference, La Verne, Calif., April 26-29. 

• Evangelism workshops in Middle 
Pennsylvania, March 26-27. April 23-24, 
and May 21-22, followed by a mass 
Pentecost Day rally June 6 at Central High 
School, Martinsburg. 

• Evangelism seminars in Southern 
Missouri-Arkansas. Aug. 19-20; Western 
Pennsylvania, Oct. 8-9; and Northern 
Plains, Oct. 14-15. 

Already this year five districts have con- 
ducted evangelism seminars for pastors, the 
first being led by Anna Mow and Matthew 
M. Meyer in Illinois-Wisconsin in January. 
Subsequent seminars have occurred in the 
Southeastern, Northern Indiana, Oregon- 
Washington, and Virlina districts. 
An examination of bus ministry as a valid 
approach to evangelism was the theme of a 
workshop in Eebruary at Nelfsviile. Pa., 
where James S. Mora, pastor of the First 
Church ot the Brethren. Long Beach, Calif., 
was the resource person. 

Among communitywide events is a 
Family Life Crusade at Battle Creek, 
Mich., June 4-5, presented by the Farr 
Family, a Brethren singing and evangelism 
team from Palmyra. Pa. Hosted by the 
Battle Creek Church of the Brethren and 
planned ecumenically, the crusade will 
center on Christian commitment and fami- 
ly unity. Some 10.000 persons are expected 
for the four services. 

Regional conferences on evangelism will 
occur in five areas next year, as a result of 
plans initiated by the evangelism 
counselors related to the Parish Ministries 
consultant on evangelism, Matthew M. 
Meyer. In a sense the conferences will be a 
follow-up to the Congress on Evangelism 
in Dayton in 1974. 

Two of the regional events already pro- 
jected are for the northeast area, 
Elizabethtown College, May 24-26, 1977; 
and north central area, Manchester 
College, July 27-31, 1977. 

4 MESSENGER April 1976 


Churches urged to use 
'weapons of peace' 

"Strong prophetic leadership" by religious 
leaders and groups in condemning the arms 
race has been called for by an international 
panel of spiritual and political leaders. 

Convened in New York for a "peace day 
celebration" under Roman Catholic 
auspices, the panel meeting agreed that 
before Pope Paul's recent call for the use of 
"weapons of peace" can be fully im- 
plemented the world must discard the 
weapons of war through global disarma- 

United Nations Secretary-General Kurt 
Waldheim, Cardinal Terence Cooke of 
New York, pacifist editor Dorothy Day. 
and Homer Jack, secretary general of the 
World Conference on Religion and Peace, 
participated in the forum. 

"We must all become apostles of peace," 
Cardinal Cooke declared. Miss Day said 
"armed peace" is a fallacy and as long as 
there are weapons there will be violence. 
She called for "greater faith" In the Spirit 
of God and for greater recognition of the 
power that can be derived from "complete 

God's power can be used only through 
such "spiritual weapons" as prayer, helping 
the poor, voluntary poverty, deep faith, 
and a sense of hope, said Miss Day, editor 
of the Catholic Worker. She said the keys 
to peace are "voluntary poverty and the 
consideration of Christ in the poor." 

Dr. Jack appealed to religious groups to 
speak out on disarmament and to condemn 
both the United States and the Soviet 
Union "for leading us to greater butchery" 
through the arms race. 

A spiritual leader of the Jains in India, 
Munishree Chitrabhanu, urged religious 
leaders particularly "to get out into the 
streets, as Gandhi did in India, to awaken 
people from their slumber." He said all 
religions must work together — "like 
flowers in the garden" — to practice non- 
violence, "the greatest weapon for peace." 

Robert MuUer, United Nations Under- 
Secretary for Coordination and Inter- 
Agency Affairs, stated the machinery for 
disarmament and world order is in the UN 
charter and that world peace would come 
about if member states would implement it 
and halt unilateral actions. 

In the final presentation Mr. Waldheim 
described the arms race as a "constant and 
growing menace." Not only is it a threat to 
world peace, he said, but the $300 billion 
spent annually on arms could feed the 
world's hungry. 

Brethren artists' works 
subject of audio-visual 

A slide-cassette presentation of the works 
of Brethren artists and composers is being 
prepared by the Parish Ministries Commis- 
sion as a part of its worship resources. The 
Association for the Arts in the Church of 
the Brethren is co-operatmg with PMC in 
collecting the works to be included. 

Brethren artists and composers who are 
interested in participating are invited to 
send colored slides of art work and 

cassettes of musical compositions to 
Wilbur Brumbaugh, consultant for 
worship/ heritage resources, 1451 Dundee 
Avenue, Elgin, IL 60120. 

The Association for the Arts notes that 
slides should be accompanied by notations 
on media, size, and mspiration for each 
piece. Music should be on good quality 
tape cassettes. A brief autobiography 
should accompany the works. 

The entries will be juried and the slide- 
cassette presentation will be available to 
churches and other interested groups at 
postage costs. 

Brethren book sales 
show 25 percent gain 

Booksellmg m the Church of the Brethren 
was good in 1975 — in terms of titles sold, 
up 25 percent over the previous year. A 
larger growth still was registered with 
pamphlets — almost doubling of the 1974 

Best-sellers on the Brethren book beat 
were two paperbacks reprinted and 
marketed jointly by The Brethren Press 
and Pillar Books. Distributed by The 
Brethren Press were 5,300 copies of Lucile 
Long Brandt's Anna Elizabeth, and 3,845 
copies of the Inglenook Doctor Book. 

Other top-sellers were The Brethren 
Hymnal, which this year marks its 25th an- 
niversary; Edward K. Ziegler's Simple Liv- 
ing; and the reprint of the 1911 Inglenook 

Other books attaining sales of between 
1,000 and 2,000 copies were, in descending 
order, Dorris Blough's The Brass Ring. 
Granddaughter's Inglenook Cookbook. 
Matthew M. Meyer's Speaking in Tongues, 
Esther Pence Garber's Button Shoes, 
Donald F. Durnbaugh and others' To 
Serve the Present Age. Warren F. Groffs 
Story Time, and Emmert F. Bittinger's 
Heritage and Promise. 

According to Clyde E. Weaver, 
marketing director, the increase in 
pamphlet distribution from 39,000 in 1974 
to 75,000 in 1975 stems from several fac- 
tors. One is the availability of two new 
tracts series and the use given them in 
many congregations. Another is demand 
for the hymn, "Mine Are the Hungry," 
available as a song sheet. The hymn was 
published in the March Messengkr. 

Also, 85 churches are using the display 
unit of The Brethren Press to make books 
and tracts readily available in the parish. 

New book titles recently issued this year 

by I he Brethren Press mclude Brother 
Harvey by P. Roy Brammell and Te.xts in 
Transit by Graydon F. Snyder and 
Kenneth Shaffer. 

In June the third m a series of source 
books on Brethren history will be pub- 
lished. Brethren in the Nesv Nation, by 
Roger Sappington. Other volumes in 
process include Vernard Filer's Cleaning 
Up the Christian \ ocabulary. James 
Lehman's Ihe Older Brethren, and Patricia 
Helman's //; I'ouch Hii/i the Stones, all ex- 
pected to be published by midsummer. 

Brotherhood receipts 
at new high in 1975 

Increased support for the ministries of the 
General Board was reflected in the 1975 
giving record of the Brotherhood. The 
dollar gain over the previous banner year 
of 1974 was nearly six percent, with in- 
creases noted in 19 of the 24 districts. 

"While the actual increase was less than 
we had projected, in light of the economic 
uncertainties that developed during the 
year the churches once again demonstrated 
strong support," commented Ronald D. 
Petry of the Stewardship Enlistment Team. 

Contributions of $2,352,785 were re- 
ceived in 1975, of which $2,147,089 was for 
the Brotherhood Fund, $102,519 for the 
Lafiya medical program in Nigeria, and 
$103,177 for SHARE. 

Additional sources of income for the 
year were $243,738 from bequests and 
lapsed annuities, $244,354 from in- 
vestments, and $53,017 from printing and 
marketing operations. The combined in- 
come from all sources was $2,991,281, 
against expenditures of $2,888,294. 

For 1976 the General Board seeks to 
enlist $2,526,300 in Brotherhood Fund and 
current giving, up $173,515 over the 1975 
giving level. 

April 1976 messenger 5 

Disasters are chaotic, but the heiler prepared vou are, the /csa Jiaoiic ihey become. 

Disaster workshop goal 
Brethren preparedness 

Preparedness — for meeting disasters across 
the US — was the key word heard at the 
February Brethren Disaster Service 
workshop held at New Windsor, Md. 
Coordinated by Kenneth E. McDowell, 
director of the Brotherhood's disaster 
program, and Mac Coffman and Miller 
Davis of the New Windsor staff, the 
workshop marked the first training session 
of the district disaster coordinators since 
the service was created. 

The Brethren Disaster Service program 
is based on the admonitions of Matthew 25 
and the Annual Conference Priority for 
1974-75 that reads: "Disaster, relief and 
rehabilitation response both at home and 
abroad which can respond with a flexibility 
that utilizes both a Brethren and inter- 
denominational approach depending upon 
situational needs." 

The prime guideline for the program is 
to develop an organization capable of 
responding to human need which is the 

result of natural and/ or man-made dis- 
asters with initiative first from local con- 
gregations and districts but with General 
Board support when a specific disaster is 
beyond local and district capability. 

The disaster coordinators at New Wind- 
sor learned how Brethren relate to other 
agencies by hearing presentations from 
representatives of the Federal Disaster 
Assistance Administration, Mennonite Dis- 
aster Service, and the American National 
Red Cross. Other workshop exercises in- 
cluded strategy for making stronger the 
developing disaster network, reviewing the 
responsibilities of disaster coordinators, 
and designing a training event for use in 

Throughout the workshop preparedness 
to meet disasters was stressed as the essen- 
tial feature of the network. Miller Davis, 
who coordinated recent Brethren response 
to disasters in Puerto Rico and Mississippi, 
gave an apt rationale for the workshop 
when he pointed out that "All disasters are 
chaotic. But the better prepared you are 
and the more routine you establish, the less 
chaotic disasters become." 

Theological happening 
planned for women 

A "theological happening" for Church of 
the Brethren women is planned June 16-20 
at Manchester College, North Manchester, 
Ind. Becky Chopp, associated with The 
Women's Center for Theologizing, Kansas 
City, Mo., and Beth Glick-Rieman, 
Dayton, Ohio, person awareness coor- 
dinator for Church of the Brethren Parish 
Ministries, will be the leaders. 

The focus will be on experiencing one's 
faith in the community of faith, on bring- 
ing to life the resources of biblical tradi- 
tion, and on discovering "who we are as 
women and as Church of the Brethren 
women," according to the planners of the 

Scheduled from 7 p.m. Wednesday to I 
p.m. Sunday, the event is seen as a live-in 
situation requiring total participation. 

Registration forms and detailed informa- 
tion may be obtained by writing Terrie 
Knechel. 718 Bond St., North Manchester, 
IN 46962. Registrations are due May 20. 

'More nuclear power: 
The tail of a tiger' 

After six months of serious debate, the 
Governing Board of the National Council 
of Churches in March voted overwhelm- 
ingly to urge a moratorium on the com- 
mercial development of plutonium for 
energy generation. 

At the same time, delegates meeting at 
a church in Atlanta voted against a 
proposed policy statement that would 
have criticized the use of plutonium fuel as 
being "morally indefensible and technical- 
ly objectionable." 

In calling for a moratorium on 
plutonium development, the Governing 
Board emphasized that it was not opposed 
to nuclear fuel in itself, but sought rather 
to raise questions about the use of an ex- 
perimental breeder reactor being planned 
by government and industry. 

Thus ended the first stage of a debate 
that involved many Nobel prize-winning 
proponents and opponents of the council's 
original "Committee of Inquiry" headed by 
Dr. Margaret Mead and Dr. Renee Dubos. 
The proposed policy statement (Special 
Report, January Messenger) identified 
plutonium, which is an artificial by- 
product of nuclear power plants main- 
tained by uranium, as having a radio- 
activity that lasts hundreds and perhaps 

6 MESSENGER April 1976 

thousands of years. 

Australian biologist Charles Birch 
highlighted the nuclear energy debate by 
offering a global view of human and en- 
vironmental problems. 

'There is a grave division amongst ex- 
perts as to the wisdom of proceeding with 
building more nuclear power stations 
before we have solved the problems of 
protection against sabotage and theft and 
how to store lethal radioactive wastes for 
thousands of years." Dr. Birch said. 

The Methodist layman reported that 
many of us believe that to embark on 
more nuclear power projects before these 
problems are solved is to grab the tail of an 
immortal tiger. Sooner or later humanity's 
grip will weaken, with lethal results." 

At the same time the NCC Governing 
Board was in session. Atlanta was also host 
to a meeting of the Atomic Industrial 
Forum, a nonprofit international associa- 
tion of groups interested in the peaceful 
uses of nuclear power. Some of its mem- 
bers attended the Go\erning Board meet- 
ing to urge that no action be taken oppos- 
ing the development of nuclear reactors. 

Dave Rossin of Commonwealth Edison. 
Chicago, told a press conference that the 
call for a moratorium "seriously o\er-states 
the hazards connected with the use of 
plutonium and understates its importance 
in solving world energy problems." 

Also part of the debate was the personal 
testimony of Gregor\ Minor, one of the 
three nuclear safety engineers who recently 
quit General Electric Corporation over this 
issue, various Christian ethicists. represen- 
tatives of persons in California largely 
responsible for putting nuclear energy use 
up to the Noters there this June, and scores 
of laity and clergy from the N'CC's 30 
member churches. 

While the delegate action was decisive, 
there was a sense of unease over the 
esponsibility Christians need exercise on 
pressures and problems of increasing com- 

In addition to calling for the moratorium 
on plutonium reactors, the Governing 
Board also directed the NCC staff to un- 
dertake a study of "the theological, 
iconomic, socio-political and technical" 
mplications of energy development, and 
jrepare a comprehensive policy statement 
•>y 1978. 

In other actions the Governing Board 
;nacted a policy statement on evangelism, 
jrged US recognition of the government 
if Angola, and heard a plea by Coretta 
Scott King for a federal policy of full 


THE HISTORIC PEACE CHURCHES . . . will meet April 10 at 
Bethel College, North Newton, Kansas, to commemorate the 
40th anniversary of the Peace Church Conference and to 
examine future peacemaking tasks. . . . The third annual 
Washington Seminar of the peace churches May 9-12 will 
focus on alternatives to the arms race. ... A consultative 
group of the Historic Peace Churches met at the Church of 
the Brethren General Offices Feb. 26 to detail responses 
to the peace concerns voiced by the Fifth Assembly of the 
World Council of Churches in Nairobi, Kenya, last December. 


"A Musical Portrait of America" 

was presented by the Elizabethtown College Concert Band 
and Concert Choir on the White House Ellipse and in 
Kennedy Center in Washington, D.C., on March 23. 

A cluster of Harrisburg, Pa., area congregations 
gathered for an afternoon and evening of bicentennial and 
Brethren celebration on Feb. 29. The highlight was a play, 
"Winds of Change," written by Evelyn Frantz about Brethren 
in the Harrisburg area during the Revolutionary War era. 

To represent the Church of the Brethren at the Bicenten- 
nial Conference on Religious Liberty April 25-30 in Phila- 
delphia will be Donald F_. Durnbaugh of Bethany Seminary. 


Eighty Brethren from Southern Ohio 

churches are presenting tihe Easter portion of Handel's 
Messiah March 28 at the Mack Memorial church and April 4 
at the Pleasant Hill church. 

Armen Sarafian , inaugurated March 5 as president of 
La Verne College in California, is the recipient of the 
Arthur Noble Award bestowed by the City of Pasadena for 
having given the most outstanding ptiblic service in 1975. 

Joe Campbell , pastor, Santa Ana, Calif. , was named 
Chaplain of the Year for his work at a local hospital. . . . 
James S_. Flora , pastor. Long Beach, Calif. , was named Cler- 
gyman of the Year by the Long Beach Area Council of Churches. 

IN MEMORIAM ... Galen Bollinger , 82, Payette, Idaho, a 
district treasurer for over 30 years, died Oct. 20. . . . 
B_. F_. Click , 73, former part-time pastor of the Constancy 
church in Kentucky, died Jan. 9. . . . Forest Eisenbise , 
80, once a pastor, worker with refugees in China and the 
Holy Land, and district executive in Northern California, 
died Jan. 25. . . . Floyd C. Emri ck , 65, Lewisburg, Ohio, 
former pastor in Ohio and Indiana, died Nov. 5. . . • £_. 
Kenneth Hollinger , 62, Harrisburg, Pa. , formerly on the 
Elizabethtown College staff, died Jan. 25. . . . Al_ Hut ton , 
42, worker in youth ministry programs at Glendale and Em- 
pire, Calif. , died Jan. 9 following open heart surgery. 
. . . Dow A. Ridge ly , 96, Parkersburg, 111., elder and 
minister, died Dec. 31. 


in worship services on Sunday, 
April 4, has been suggested to congregations as a way of 
honoring Alvin F. Brightbill , 73, church musician and semi- 
nary teacher who died Feb. 28. Memorial services were held 
March 14 at Bethany Theological Seminary. 

April 1976 messenger 7 



. stressed S. Loren Bowman , gen- 
in addressing the Feb. 18-21 meeting of the 

eral secretary. 

General Board. To open the 21st century to the kind of world 
God wants for people, he called for a concerted approach by 
churches to examine lifestyles and value systems in light of 
global interdependence and in light of such spiritual in- 
sights as offered by the prologue to John's Gospel, John 3: 
16, and "the creation awaits" passage of Romans 8. 


reported in the General Board 

sessions revealed an ongoing need for funds from churches and 
individuals for Guatemala disaster aid, plans for renaming 
the Lybrook Navajo Mission to reflect the new image of com- 
munity ministry, and the granting of training scholarships 
to 17 Hispanic pastors in California. 

Capital loan funds were approved to aid in building new 
facilities at the Olympic View Community Church, Seattle, 
Wash., Hempfield Church, East Petersburg, Pa., First Church, 
Harrisonburg, Va. , and Glade Valley Fellowship, Walkersville, 
Md. A first-hand report from the Oakland Mills Uniting 
Church, Columbia, Md., was given by pastor Howard Miller . 


is the theme of a new statement by 

the General Board urging that an international forum rather 
than unilateral action be used by Congress in resolving 
questions of territorial and environmental concerns. 


was the focus of a presentation 

Liebert , research director of the Media Action 

a new film on 

by Robert M_. 

Research Center. He is narrator of a new film on "TV: The 
Anonymous Teacher" which documents the impact of tv on anti- 
social behavior, and which points to the use of tv for com- 
municating positive social values. MARC is an integral part 
of the media education and advocacy program of the General 


were offered to treasurer 

Robert G_. Greiner and associate general secretaries Earle 
W_. Fike Jr . and Joel K_. Thompson , each for three years, and 
to associate general secretary Galen B_. Ogden who plans to 
take early retirement by April 1977. 

In other personnel matters service awards were presented 
to 14 employees for the completion of five-year intervals of 
service. Among them were three long-term workers, Mildred 
Hachtel , purchaser, 45 years, and Robert G. Greiner , treas- 
urer, and C. Everton Vaughn , printing plant superintendent, 
each 30 years. 


The General Board heard the general 

secretary appeal for heightened involvement in World Council 
affairs, rejoiced in a nearly 6% increase in giving last 
year, approved purchase of small acreage next to the Breth- 
ren Service Center, New Windsor, Md. , and conferred with the 
Review and Evaluation Committee of Annual Conference. 

A new addition to the General Offices lobby, the recently 
restored 280-year-old Henry Kurtz organ, provided accompani- 
ment for a hymn sing at the outset of the sessions. 

8 MESSENGER April 1976 


ps©DS]D \r(B\p)(n)\rt 

by Chet Thomas 

After almost 5.000 miles of road, a two-day 
period of "setting up household." and a 
year of serving as Church World Service 
representative and CEDEN's program ad- 
visors. Maria and 1 look back on one of 
the most meaningful years of our life 
together. We have found that the challenge 
of helping a young, growing organization 
become strong has in turn made us much 
stronger as well. 

For as we have taught, advised, and par- 
ticipated actively in the building of 
programs and the mstitution, we also have 
learned to listen to and learn from the peo- 
ple around us. Feeling and sensing the 
needs of the people is extremely important 
if one is to be effective in our kmd of w ork 

CEDEN (The Evangelical Committee tor 
Development and National Emergency) is i 
the organization with which we have y 

worked this past year in Honduras. Central 
America. CEDEN (pronounced say-DEN) 
has been created as an attempt to unify the|ic 
efforts of the Protestant churches working 
at the serious social problems facing the 
people here. 

After Hurricane Fifi struck the north 
coast of Honduras in September. 1974. 
CEDEN was created as an indigenous 
relief agency, initially used to channel 
emergency supplies and monies to the areas ii 
of greatest need. After three months of hec- 
tic relief activity, the character of CEDEN 
changed to that of a developmental agencyto 
working through the 26 religious 
denominations and institutions which 
make up the organization. 

The principal activities for Maria and mt f 
at the beginning were organizing the 
different offices and beginning the slow 
process of developing programs, acquiring 
staff, training extension workers, and get- 
ting the programs into the field. Con- 
siderable time was spent co-ordinating the jj; 
relief teams which had volunteered for 
various services. Teams of nurses, doctors, 
and dentists came from the United States 
and neighboring Central American coun- 
tries with medicines and services for the 
sick and homeless. Construction crews 
from Pennsylvania. Illinois. Washington 
and other areas helped those first months r 
to build houses desperately needed in mam b, 
areas on the north coast. 

At all times the objective was to get theju 
people up and moving again. Many had 


ost their homes, food supphes, and, even 
Tjlvorse, members of their famihes. Over 
j,000 in the town of Choloma alone were 
/ictims of the hurricane or the later 
looding. Crops had to be planted, houses 
epaired or built, schools and roads put 
nto operation, and people psychologically 
ipurred into action. 
CEDEN mobilized itself quickly and 
Li^'ith the help of international organizations 
:uch as Church World Service began the 
'igorous reconstruction and development 
,1 jrograms which continue today. 

After a year in ^ 


Tver 500 houses were built J or Hurricane Fi/i's victims. Brethren helped begin the project (M 


isM\(.,[K, June 1975, Special Report). 


t present CEDEN operates a large 
igricultural program, working with 6,000 
arm tamilies. It also is engaged in feeding 
)ver 5,000 children a day, well-drilling, 
lousing (over 500 houses were constructed 
n 1975), and rural health, enlisting locall> 
rained people. While initial efforts were 
vith victims of the hurricane, current ac- 
ivity is with the poorest in Honduras — 
.hose who receive no help from other agen- 
:ies. As over 75 percent of Hondurans are 
ural — and directly related with 
igriculture— CEDEN has as a priority the 
ural farm family. 

A typical farm family has less than ten 
cres, a yearly income of less than 300 dol- 
irs, and an average size family of seven. 
Jormally planting, harvesting, and storing 
re done largely by the methods used by the 
•dayan ancestors of the Hondurans. 

The house has mud-covered walls and a 
thatched roof supported with wood poles. 
The nearest drinking supply is a stream or 
perhaps a spring. In most cases, the water 
the family drinks is unfit and is the major 
cause of the serious gastro-intestinal dis- 
ease that kills so many young babies, 1 17 
per thousand in their first year. 

The size of most farms is so small that 
financial agencies will not lend the farmers 
money for increasing their agricultural out- 
put. Most technical assistance is given to 
the larger farmers as they can obtain 
monies for new projects. 

The small farmers may not own land to 
plant. Many are forced to rent land from 
large landowners or farm in a sharecropper 
fashion. At best the individual farmer 
might make a profit of $100 per hectare if 
the rains are not too heavy or the drought 
too long. Normally the entire family is in- 
volved with the agricultural activity. The 
sons and daughters are required to help 
prepare the soil, plant the seed, and later 
harvest the crops. 

With all the hard labor required in any 
agricultural activity, the farm family needs 
to eat well for the long hours it works. Un- 
believably, the normal meal of most Hon- 
duran farmers is a plate of red beans, some 
rice, and plenty of tortillas, hardly a well- 
balanced meal. 

Aside from the demands of food and 
shelter, which are the realities faced each 
day by the rural farm family, very little 

money is ever available for clothing, shoes, 
home improvements, trips to the beach, or 
a Sunday pot roast. Most clothing is made 
by hand, with people having two sets of 
clothing— one for work and one for Sun- 

Sunday is respected as a day of rest and, 
for some, a das of worship. While about 50 
percent of Hondurans attend church 
regularly, most go to church by habit or 
obligation. The Evangelical or Protestant 
Church is growing very steadily, but only 
represents about five to seven percent of 
the total population. Honduras, however, 
has a very open climate for Protestants as 
the church's activities are respected by the 
public and government. 

Most of this respect has been newly ac- 
quired as a result of the help and support 
sent to Honduras immediately following 
Fifi. CEDEN is the officially recognized 
Protestant agency that has planned and 
developed its programs with those of the 
government. CEDEN's agricultural, health, 
family orientation, well-drilling, and food 
distribution (food for work) projects and 
programs are in accordance with objectives 
and goals of the government. In some areas 
CEDEN is the only agency working in 
developmental programs. 

CEDEN has adopted an approach to 
rural development aimed at small-farm, 
labor-intensive, high-participation 
agriculture, which we feel leads to the 
greatest production, with low capital inputs 

April 1976 MESSENGER 9 

Above: Cher 5.000 children receive nourishing meals in CEDEN's child-feeding centers. 
Center right: This storage tank will supply water to over J. 000 people in the mountain village 
o/ San Isidrio. Contaminated water is one of the leading health hazards, killing 117 out of 
every thousand babies. Bottom left: Over 4.500 farmers have been helped by CEDES exten- 
sion workers to increase production of basic grains, vegetables, and livestock. E.xtension 
workers find that /or best results in helping farmers, the whole family tnust be reached. 
Bottom right: .4 village pump installed by CEDES makes life easier for women and 
safer Jor their families. Potable water is one of the basic needs of each community. 

Chet Thomas has been 
working with CEDES m 
Honduras since IS)74, giv- 
ing aid to victims of Fifi. 

yet utilizing the greatest number of 

Egypt, Taiwan, South Korea, 
Yugoslavia, and China are examples of the 
above system. In almost every case they 
have proved that it is quite possible to have 
a strong agricultural sector with many 
small farms. What is lacking in Honduras 
at present is sufficient political stability in 
the agrarian sector to give security to small 
and middle-sized farmers in their efforts to 
increase production. 

CEDEN has attacked this problem by 
extending farm credit to farmers with less 
than ten acres. This credit is not given in 
money but rather in seeds, insecticides, 
hand tools, and fertilizers. Responsibility 
for land preparation and harvest is that of 
the farmers while farm credit will 
familiarize them with the costs and other 
inputs needed to bring a cash crop to 
harvest. CEDEN extension workers 
prepare an investment plan with each 
farmer to gi\e some understanding of the 
economics of production. Once the land is 
prepared, technical assistance is given in 
the preparation of seed beds, transplanting 
or planting, and then disease control. Con- 
tinuous e\aluations give the regional of- 
fices information on extension workers" 
effectiveness with farmers, acceptance of 
new planting methods, community accep- 
tance of the program, and farmer respon- 
sibility in loan repayment. Much needs to 
be learned about working with small 
farmers and helping them sol\e their 
de\elopment problems. One conclusion 
reached from such evaluations is that the 
whole family must be reached. 

The health, family orientation, potable 
water programs have attempted to better 
the overall situation of the rural farmer. In 
many villages there now is established a 
village health volunteer, trained by 
CEDEN in the basics of health care. Train- 
ing includes the deli\er\ of babies as well. 
This person generally has only a sixth 
grade education and very little outside ex- 
perience, but has been selected by the com- 
munity to attend to its health needs. After 
a four-month intensive training period in 
one of the satellite rural training centers 
that CEDEN has built, the volunteer 
returns home to attend to local health 
needs. Serious cases need to be referred to 
one of the mountain satellite centers or to a 
local government health post. However, 
most health needs can be met 

10 MESSENGER April 1976 


by the local health volunteer. 

As the agricultural extension worker and 
health volunteer have contact, so does the 
family orientation extension worker. 
Classes are given to homemaker clubs on 
nutrition, cooking, family health care, sew- 
ing, and the many areas dealing with the 
housewife's activities. The need for potable 
water is one of the basic needs in the com- 
munity. The extension worker notifies the 
regional office and the well-drilling crew is 
sent to drill wells for the village. 

Perhaps housing is a serious problem as 
well. CEDEN provides the technical 
assistance and home credit for housing im- 
provements. In many areas a program of 
latrines has been carried out to reduce dis- 
ease problems in the rural village. It is very 
possible that this community may have a 
child-feeding center where extremely poor 
farm families can send their children once a 
day for a nourishing meal. Mothers, under 
the supervision of an extension worker, 
have the responsibility of preparing the 
food for their own children at the feeding 
center. CEDEN has attempted to make 
its programs concern themselves with 
the total person. Normally, activities are 
begun in a community through a local 

The real strength of the programs comes 
from the involvement with the local com- 
munity leader. Usually the strongest leader 
is the Protestant church pastor. CEDEN 
has made special effort to work as closely 
as possible with this leader in at- 
tending to the whole needs of persons. 
While our concern is with the social and 
economic factors affecting the development 
of the community, the pastor also receives 
special help from CEDEN's pastor and 
community leader training programs. 
These workshops, held over almost all of 
Honduras, enable the pastor and com- 
munity leader to acquire skills in communi- 
ty organization, community development, 
personal development, and religious train- 
ing. As much as possible, these leaders are 
given the responsibility for representing 
CEDEN within the local community. 
CEDEN's strength lies in its ability in 
developing the rural village to become a 
productive unit within the Honduran 
economy. The goals and objectives for 
1976 demand that nothing less than deter- 
mined effort be given by all the staff in- 
volved in CEDEN's programs. With God's 
•help and blessing we can carry it out. G 

Brethren blankets are unloaded 
at the latest disaster site: 


Disasters call for long-term response as well as immediate aid and Brethren often 
find themselves involved in a new relief project before the old one is completed. Thus 
when on February 4 the earthquake hit Guatemala (which borders Honduras), Chet 
Thomas was the first Brethren to go into the disaster area. His reports helped to guide 
the response of the Brethren Disaster Program. 

An initial grant of $25,000 from the Disaster Fund was used partially to buy 2,000 
blankets and to help cover costs of a cargo plane chartered by Church World Service 
to carry relief goods — food, medicine, blankets, clothing — to stricken Guatemala. 

Nurse Gerry Martin of Ronceverte, West Virginia, on overnight notice, traveled 
on that February 1 1 flight as a vanguard for Brethren volunteers who would follow as 
program was projected. With her on the flight to Guatemala was Kermon Thomason 
of the Messenger staff, who took these photographs. 

According to Kenneth E. McDowell, World Ministries director of the Disaster 
Program, Brethren financial grants for Guatemala relief are expected to reach a 
minimum of $100,000. Following nurse Martin would be other Brethren volunteers 
committed to the same service to suffering humanity that has made Brethren Service 
known around the world. 

With handbag over shoulder, sleeping bag under arm. Gerry Martin epitomizes Brethren 
Service readiness as she boards a cargo plane bound for earthquake-stricken Guatemala. 

April 1976 MESSENGER 11 

;_» .^ 

-T'-- ^ 

•« ^r-« 




ilexander Campbell, co-founder of the 
Disciples of Christ and a leading American 
churchman of the 19th century, in 1827 in- 
troduced the readers of his periodical The 
Christian Baptist to a contemporary editor 
and church leader in these words: 
"I receive a German paper, edited by 
Henry Kurtz, a teacher of Christianity, in 
Canton, Ohio, denominated The 
Messenger of Concord, devoted to 
primitive Christianity .... The writer is an 
admirer and advocate of the ancient order 
of things, and of a social or co-operative 
system. An infant association of some 
pious and intelligent Germans already ex- 
ists, whose constitution contemplates a 
community perfectly social, and devoted to 
the religion of the first congregation in 

Kurtz went on to become the most in- 
tluential figure in 19th century Brethren- 
ism. Yet Campbell's reference came at a 
time when the preacher-prmter was floun- 
dering in his search for a communal way of 
life which matched his biblically-based ex- 
pectations. He had come through turbulent 
times already and was to be at the center of 
controversy in the future. 

Before seeking to establish his communi- 
ty of German immigrants m the United 
States. Kurtz had been a successful 
schoolteacher and Lutheran pastor in 
Northampton County, Pennsylvania, from 
1817 to 1823. Born in 1796 in the duchy of 
Wiirttemberg, Germany, the son of a 
schoolteacher, he had joined the tide of 
migration to the New World in the wake of 
the Napoleonic wars and the rise of reac- 
tion on the continent spurred by Count 
Metternich. In Northampton he met and 
married Anna Catherine Loehr in 1821. 
Their union was blessed with four sons. 
His first parishioners attested to his 
diligence and piety, energy, and acumen. In 
one year he baptized 1 16, confirmed 55, 
and had 252 communicants. 

In 1823 the able young cleric was called 
to the pulpit of one of the largest churches 

in Pittsburgh, the German United 
Evangelical Church, which combined 
Lutheran and Reformed in its membership 
Here too. Kurtz initiated his work with 
vigor. He eliminated a large debt, 
attempted to conciliate factions within the 
congregation, and obtained approval for a 
church discipline to bring order into the 
troubled body. However, his efforts to en- 
force the discipline met with stubborn 
resistance from a group of church officials 
and laity. They brought pressure to bear by 
withholding salary. A bitter church conflict 
broke out and became a public scandal. 

Matters came to a head when Kurtz 
began to teach the necessity of more com- 
plete sharing ot means. He encouraged the 
parish to reorganize as a Christian com- 
munity. The reason? He had come into 
contact with the communitarian views of 
Robert Owen, the famous Scottish 
reformer who was the head of the New 
Harmony colony in Southern Indiana. 
Kurtz was impressed with the arguments of 
the Scot, but opposed the liberal Owenite 
views on religion and marriage. 


10 recruit candidates and support for a 
Christian community to be called Concor- 
dia, Kurtz began publishing a journal in 
German with the programmatic title 
Paradise Regained; the second volume of 
the journal was retitled The Peace 
Messenger of Concordia (mentioned by 
Campbell). His editorial emphasis was the 
need to restore primitive Christianity. He 
attracted a number of supporters, largely 
recent arrivals from Germany and 
Switzerland. Meetings were held in western 
Pennsylvania and northeastern Ohio to 
draft final plans for the venture; leaders 
were authorized to search out land for. a 
settlement. Detailed blueprints for the 
working of the community were discussed 
in the journal, which appeared monthly 
and was widely circulated. 

For all his zeal. Henry Kurtz found the 

path to Utopia to be rocky. The tumult in 
his parish forced him to resign in 1827. 
Then he met accusations that the Concor- 
dia enterprise was really designed to solve 
his personal financial worries. He pledged 
that he would never take a leadership role 
in the community, thus ensuring that his 
own financial status (which was precarious) 
would not be a factor in its success or 
failure. For a time he considered joining 
the Rappite community at Economy in 
western Pennsylvania as a teacher. At this 
time a Swiss associated with the communal 
planning described Kurtz: the "new 
prophet" was a "little man with a 
prodigious nose and green glasses"; despite 
his energy and intelligence, "poverty and 
need followed on the heels of the good 

As it turned out Concordia never 
became a reality. Many of the planners and 
prospective colonists joined a comparable 
group organized in the Canton. Ohio. area. 
Kurtz turned over the assets gathered for 
Concordia to the new colony, named 
Teutonia. In the meantime Kurtz had 
moved with his family to Ohio, first to 
Columbiana County, then to Stark Coun- 
ty; for a time they were dependent for food 
upon kindhearted neighbors. It was here 
that Kurtz met and joined the Brethren, 
under the guidance of Elder George Hoke, 
who remained a dear friend for life. 

The Brethren offered Kurtz what he had 
been vainly seeking within Lutheranism 
and the communal movement — a simple, 
disciplined life based on New Testament 
preachings and the example of the early 
church. Their Germanic heritage appealed 
to him. although they were already well 
along in the shift from German to English 

April 1976 MESSENGER 13 

>i - mv i m t t'^ sm m .»r ^;^^Kmf T 

Vol. 1. APRIL 1851. Nro. 1. 


. 1'eace be unto yon ! Luee sjctv. S6. 
Dearest Brothers and SUlcrs, Friends 
and Fellow-Travellers to Eteniit)'! 

Peace be sintojoii ! ^ot the peace, 
whicb the worlj may {jive, but t!>at 
peace, which coirieth iVoiu on high. 

With this salutation we send the Vis- 
iter in the midst oi yoii. \Vill yon ujd 
him welcoine ! Mo trust, .that you are 
"liot forgetful to entertain strangers, for 
thereby some have entertained anrjtls 
imawares." Would yoiithenseud p.iray 
astrang&r, who coines to yon ia the name 
of JESU-S, the Prince of Peace ! Ko, 
«criainly not, if you. love Lis Master, & 
can possibly niaks room for him. But 
TI0a will ask, How may we know, that 

he is not an impostor? We answer, 

By carefully exartjiiiing and scrutiniziog' 
Lim in a spirit of candor according to the 
Gospel; by w-atching him closely, and by 
"tifiDg his spirit, whether he is of God, 
because many false propljets are g-one 
out into the world.''' 1 John iv. 1. 

A long time has elapsed, since we se'nt 
out the queries, proposed in July 1849. 
to the printer, — and also hia views 
on the subject of a publication of this 
kind. He wished to take the advice of 
his brethren, and tla result of the con- 
sultation waa, that a majority ofchiir- 
ehee heard from was in favor of the mea- 
«nre, or at least of a trial, that a respec: 
table number of subscribers fmore than 
threehundred] and even payn)eut for 

more than fifty copies were sent ia. 

Thus far we felt encouraged. 

On the other hand a variety of difficul- 
ties made their ap£eariince. From the 
minority of cbur' -'"^ 
dividual bret' - 
Rnd respec' 
a differe 
that wp 

ned the beginning of (he \Tork from tirao 
to time, wiiile we have been still urged 
c.T. Vi'e iulended to submit the matter 
to the decibion of the Yearly Meeting 
last spring; but in ofder to form a proper 
jiuig.-ijent, it would havebeen necessary, 
to Iciy a lew numbers before the brethren, 
and this was out of our power to do, ou 
account of protracted illness in person 
and family. 

But we cannot defer it any longer. 
vVe have prajerfully considered every 
objection; we have already felt the 
diiScuUies; we shrink from the respon- 
sibility. Yet there is one word of God 
staring usin the face, which will deprive 
i!s of our peace, unless we obey it. It 
is this. James IV. 17. "Therefore tohira 
that k n o w e t h to do good, anddoeth. 
it not, to him it is sin." Consider 
with us the following facts. 

Thousands of presses are daily work- 
ing in this our country, and are issuing 
a multitude of publications, some good, 
Eo.Tie indifferent, and some, alas! too 
many absolutely bad and hurtful. Thev 
find their way not only in every village, 
but we may say, into every family or 
cabin of our land. Every denomination 
almost publishes a paper of their own, 
holding forth and defending their pecu- 
liar tonets. Popular errors and tbo 
most ingenious counterfeits of truth are 
brought to our very doors, and our chU* 
dren are charmed with the same. Nay 
more ; we have to look for such time«, 
when, ,,if itw«re possible, the very elect 
shall be deceived." Novir if this be the 
case, should wo not use every means ia 
our power, to counteract (he e*H ten» 
dencies of our time, and to labor ia 
every possible way for the good of our 
fellowmen, and for the glory ofGod and 
his truth as it is in Christ Jesus' 

Someone will say; Wo have the Go»- 

,>el, and that is sufficient for U8. Truly 

e abundaot cause to be thankful 

Above: Inauspicious in design 
and conienl, the magazine's ad- 
vent was more significant than 
anyone could see. Left: Today a 
plaque marks the site of the 
springhouse where Henry worked. 

speech. He would be hampered in later 
endeavors by his self-consciousness in the 
use of English in written and spoken com- 
munications; he would also regret deeply 
that the German tradition was fading 
among the Brethren. Yet, his bilingual 
facility and superior education made him 
the obvious choice for the office of clerk at 
nearly twenty Annual Meetings of the 
Brethren. The German-English hymnals he 
published met Brethren needs for much of 
the 19th century. Even the Gospel 
Visitor — the monthly that earned him the 
most fame in Brethren annals — had its 
parallel in his Evangelische Besuch issued 
from 1852 to 1861. 

Family tradition described the cir- 
cumstances of the baptism of Henry Kurtz. 
It took place under a maple tree on the 
Royer farm in Stark County; the date was 
April 6, 1828. Kurtz was baptized wearing 
his Lutheran pastor's gown. When he arose 
from the waters of baptism he allowed the 
gown to slip from his shoulders and float 
downstream, thus symbolizing the rejection 
of the past office and dignity. 

i^ut Kurtz was too able a person to re- 
main without office among the Brethren. 
Within two years of his baptism, he was 
called to the "free ministry." Eleven years 
later he was placed in charge of the Mill 
Creek Church in neighboring Mahoning 
County. He moved near Poland in that 
county in the spring of 1842, farming with 
his sons to provide a livelihood. He was a 
farmer with a difference. He had never 
given up the idea of publishing. As early as 
1826 he had a hymnal printed in Canton. 
in the early 1830s he secured a printing 
press, probably from the Sala family of 
Canton. He attempted two periodicals. Das 
Wochenblatt (1833-1834) and the German- 
English Testimonies of Truth or Zeugnisse 
der Wahrheit (1836). Both died quickly for 
lack of patronage. 

He was more successful with his printing 
of the minutes of the Brethren Annual 
Meetings, with German and English 
editions emerging from his press after 1837. 
They were powerful weapons in the war to 
preserve Brethren unity, despite the strains 
of distant settlement, religious disagree- 
ment, and denominational partisanship of 
the period. 

It was the same concern for unity of 
spirit and doctrine which was behind his 
perseverance in finding a vehicle of print to 
serve the Brotherhood. He finally had 
success with the launching of the Gospel 

Visitor (originally spelled Visiter) in late 
spring. 1851. The main object. Kurtz an- 
nounced in the first issue was "to exhibit 
and defend the pure and unadulterated 
gospel of our Lord Jesus Christ, ... in the 
simplicity, with which it was taught and 
practiced by the apostles and the primitive 
church . . . ." Kurtz was confident that the 
Brethren had that gospel, but needed some 
way in which to communicate it to each 
other: "... we live too far apart. If one in 
his seeking after a more perfect knowledge 
becomes involved in difficulty, which he 
is unable to overcome, this paper opens 
unto him a channel of stating his diffi- 
culty, and we have not the least doubt, but 
among the many readers there will be 
some one, who has passed the same diffi- 
cult place, and can give such advice, as 
will satisfy the other." 

Kurtz was determined to proceed in a 
"conciliatory spirit" and "to advocate such 
sentiments, as may be conducive to that 
union and brotherly love, which is the dis- 
tinguishing mark of the children of God." 

Despite the Ohioan's care and cir- 
cumspection the innovation met resistance 
from those who thought it smacked of 
worldliness and might result in a merchan- 
dising of the gospel. Kurtz had to endure 
some anxious moments as several Annual 
Meetings deliberated whether he should 
be allowed to continue the publication of 
the Visitor. The meeting of 1853 con- 
cluded that it was harmless and more- 
over a private venture, which should be 
permitted to exist. This it did, continuing 
through many mergers and change of 
ownership and editors until it became 
the Gospel Messenger, controlled direct- 
ly by the church. 
The drive for Brethren unity was serious- 

ly strained during the Civil War and Kurtz 
was partly to blame. After the outbreak of 
the war in 1861, Kurtz volunteered the 
suggestion in the Gospel Visitor that 
Brethren, North and South, might better 
stay at home because of the perilous times. 
He asked if any congregation in the North 
was willing to substitute for the scheduled 
Annual Meeting in Rockingham County, 
Virginia, which, Kurtz feared, was too 
close to the field of battle. The meeting was 
held as planned, although with sparse 
representation of Brethren from the 
northern and western states. A group of 
southern Brethren elders, including John 
Kline, admonished the editor for taking an 
action which could create a "sectional feel- 
ing among the Brotherhood." The fear was 
not idle for most American denominations 
did divide at this time over the slavery 

*j*iurtz learned his lesson and was active 
through the hostilities in keeping lines of 
communication open. After the war he was 
vocal in soliciting aid across the 
Brotherhood for the support of those in the 
South hit doubly hard — by taxes in lieu of 
military service and by destruction of 
buildings and crops by invading Union ar- 

It was the same concern for oneness 
among the brothers and sisters that 
motivated Kurtz" longstanding passion to 
gather materials on Brethren history, many 
of which he published in his paper. He 
spent the later years of his life compiling an 
encyclopedia of the Brethren, collating, in- 
terpreting, and preserving the actions of 
the church at Annual Meeting. This was 
published in 1867, often bound with the 

earlier printed dual-language edition of 
Alexander Mack's writings, newly 
translated and with a memoir of Mack 
written by James Quinter, an associate. 

An important part of Kurtz' character 
was his eagerness to encourage the 
Brethren to develop new enterprises which, 
he thought, could strengthen their witness. 
Sunday schools, academies, and missions 
were promoted in the Visitor. Kurtz and 
Quinter themselves began an academy at 
New Vienna. Ohio, which nourished 
between 1861 and 1864. until wartime con- 
ditions forced suspension. Ahhough these 
initiatives often caused tension with the 
more conservative Brethren, the two 
editors tactfully persisted in helping the 
Brethren move with the times. 

Henry Kurtz could rightfully be called 
the first Brethren missionary in foreign 
lands, although his activity was private and 
without church sanction. In 1838 he re- 
turned to Germany not only to visit his 
parents but also to seek out new religious 
groups and to "preach the word where 
there was an open door." He found the 
opening in Switzerland where he preached 
to the followers of Samuel Froelich. the so- 
called New Baptists (or Apostolic 
Christians). He convinced some of them of 
the necessity of water baptism; he con- 
verted nine, whom he baptized. Most of 
them followed Kurtz back to America 
where they joined the Brethren. 

The Ohio leader was convinced that the 

Left: An artist's conception of the Kurtz 
Springhouse. aided by old descriptions. 
Center: Today an ingenious if unorthodox 
reservoir replaces the old springhouse. 
Below: Traditional site of Kurtz' baptism, 
by a maple in Stark County. Ohio. 

April 1976 MESSENGER 15 

Restorers Andy Dupres and John Bromhaugh with the Kurtz organ 

A link ^y^ith litnry ISurtz 

Henry Kurtz has been dead more than a hundred years, yet the Brethren have retained two 
virtually living links with him. One is, of course. Messenger. 125 years old and still per- 
forming the function that Kurtz proposed for his original Gospel-Visiter. The other is a 
278-year-old organ that has recently been restored. 

Unique among Brethren of his day. Brother Henry was a musician. He had brought 
with him from Germany in 1817 a handsome organ, handmade by Johan Christoph Hartt- 
man. organ maker of Niirttingen. After joining the Brethren, former Lutheran Kurtz played 
his organ discreetly to avoid disfa\or. and little mention of it was recorded. In the mid- 
1950s the organ was rediscovered, in the barn of L. P. Good, a great-grandson of Henry 
Kurtz, who placed the badly deteriorated instrument in the care of the Historical Com- 
mittee. The organ came to Elgin in 1957. 

Yet 19 more years would pass before the old organ could once again be played. Ill- 
health forced the first restorer to give up the project after several years of sporadic work. 
Other years were spent finding funds for restoration. Finally last November the organ was 
placed in the capable hands of John Brombaugh of Middletown. Ohio, a restorer trained in 
Europe (and coincidentally of Brethren background). Brombaugh's work required only two 
months time, thanks to the earlier work, done in the 1960s. 

In January this year the organ returned to Elgin and was placed on display in the lob- 
by of the General Offices. On February 18 it was introduced to the General Board and staff 
in an informal demonstration and hymn sing. In July the ancient organ will travel to An- 
nual Conference as a display and will be heard there in an evening program. 

It is doubtful if any oratory there will best the now barely legible inscription found in- 
side the organ when it was dismantled: 

"On . . . September 23. 1698. I. Johan Christoph Harttman. organ maker of Niirt- 
tingen. firmly closed this small wind chest. May God grant that many beautiful and 
spiritual psalms and songs may be played and struck on this work to His name's honor." 

Interested Brethren who would like to feel a closer tie to the restoration of Brother 
Henry's organ may send checks to; General Board Treasurer. 1451 Dundee Ave.. Elgin. IL 
60120. Mark them for "Kurtz organ." Anyone with additional knowledge of the organ's 
history should contact Gwendolyn F. Bobb at the same address. 

Brethren held the true faith. Therefore it is 
not surprising that in the columns of the 
Visitor and in separate publications he 
presented vigorous defenses of the Brethren 
and occasional polemics against rival 
religious groups. Some of this was aimed at 
the Mennonites. who were upset about 
Brethren proselyting. Kurtz was involved 
in a long, printed dispute between John 

Kline and the Virginia Mennonites over 
immersion baptism and other special 
teachings. Kurtz could also cooperate with 
the sister denomination, as is shown in his 
printing for them several items, including a 
part of Menno Simon's complete works 
and the essay on schools by Christopher 
Dock. During the Civil War a Mennonite 
elder suggested that "Friend Kurtz" be 

chosen to take a Mennonite petition to 
President Lincoln to secure exemption 
from military service. 

This very active and productive man was 
not without faults. He contended 
throughout his life, especially in his 
younger years, with a quick temper and 
aggressive spirit. He never overcame an ad- 
diction to smoking, despite his best efforts 
to break the habit. A sometime resident of 
the Kurtz home described the struggles as 
both sad and amusing. The printer would 
give his pipe to his wife, telling her to hide 
it in such a way that he could not get at it. 
He would struggle resolutely for several 
days, then begin making unnecessary trips 
to the kitchen until he had sheepishly to 
beg his wife to reveal the hiding place. 

There is no known photograph of Kurtz 
or any portrait made in his lifetime. He is 
described by a grandchild as a "small man 
with a hump on his back" who "always 
used a cane when he walked," taking short, 
quick steps. "He had rather long white 
hair, but the top of his head was bald and 
in cold weather he always wore a little silk 
cap to cover that bald spot. He had long 
white whiskers." He is known for his 
fondness of children. 

Henry Kurtz was respected among the 
leadership of the church because of his 
talents, but was never called to the office of 
moderator. In 1844 he was made a member 
of the inner circle, the Standing Com- 
mittee, which prepared business for the 
total conference. He did some traveling to 
preach at other congregations, but said 
that his physical infirmities necessitated his 
major contribution to the church being 
through the medium of the printed page. 

Henry Kurtz was found dead in his 
favorite rocking chair on January 12, 1874. 
He had a book on his lap. The news of his 
death spread rapidly across the 
Brotherhood through obituary notices in 
the church papers. By then there were 
many periodicals alongside the continua- 
tion of his Gospel Visitor. He had faced 
much criticism for his venture, but he was 
increasingly acclaimed as a pioneer 

The German word "kurtz" means 
"short." rhe printer-preacher was short in 
physical stature and had his share of 
human frailty of body and personality. We 
can see now that he blazed a trail of reforn" 
and change which most — not all — of his 
belo\ed Brethren followed. From this 
perspective it can be seen that in the rank 
of Brethren leaders of the past century 
Henry Kurtz stands tall. D 

16 MESSENGER April 1976 

The Monthly Gospel-Visiter 

From the destruction of Christopher 
Saurs press in 1776 until 1851, there 
was little printing done by the Brethren 
themselves In April of 1851 Henry Kurtz 
began to publish The Monthly Gospel- 
Visiter at Poland, Ohio Anxious Annual 
Meeting queries followed, but in 1 853 the 
magazine got the final, official approval of 
the church. 

The Pilgrim 

Dissatisfaction growing out of Hol- 
singers "progressive" Christian Family 
Companion led to the publishing of The 
Pilgrim in 1870. It was edited and 
published by H B and J. B. Brumbaugh at 
James Creek, Pennsylvania. 

Der Briiderbote 

L A Plate of Lancaster, Pennsylvania, 
began a German language magazine, Der 
Bruderbote. in 1875 The German name 
means "the Brethren's messenger " 

Brethren's Messenger 

In March 1876 J T Meyers of German- 
town, Pennsylvania, joined Plate to 
publish a combined German and English 
version of Der Bruderbote. It was publish- 
ed for only a few months in this form, 
with the English section at the front of the 

The Brethren at Work 

In September, 1876, Brethren's Mes- 
senger (the English section of Der Bruder- 
bote! was dropped Der Bruderbote con- 
tinued to be published by various persons 
until at least the early 1890s. Replacing 
the English Brethren's Messenger was 
The Brethren at Work, published by J. H. 
Moore, Jacob T Meyers, and M M. Es- 
helman, at Lanark, Illinois. 

UNTIL 1890s 

The Brethren's Missionary Visitor 

With missionary enterprises growing 
among the Brethren, a quarterly mis- 
sionary magazine began to be published 
in 1894 In 1931 the Missionary Visitor 
was merged with The Gospel Messenger. 

Christian Family Companion 

In 1 865 H R Holsinger, who had been an 
apprentice of Henry Kurtz, began a weekly 
paper called the Christian Family Com- 
panion It was published in Tyrone, Penn- 


Christian Family Companion 
and Gospel Visitor 

James Quinter purchased the Christian 
Family Companion from Holsinger, and 
Kurtz' interest m the Gospel Visitor, and 
in 1874 began to publish them together 
as the Christian Family Companion and 
Gospel Visitor. 

Primitive Christian 

In 1876 the name of the magazine was 
changed to the Primitive Christian, for 
"convenience, " the editor noted, because 
the name was too long. Otherwise the 
magazine was not a new one. 

The Primitive Christian 
and The Pilgrim 

In 1877 The Primitive Christian and The 
Pilgrim were consolidated by their 
publishers Huntingdon, Pennsylvania, j 
became the headquarters for the new, 
combined magazine, published by Ouinter \ 
and the Brumbaughs 

Primitive Christian 

In 1883 the magazine again simplif 
cumbersome name, dropping back again 
to Primitive Christian. 

lified its S 
I, ,„,.„ 3 

The Gospel Messenger 

Primitive Christian and The Brethren at 
Work were consolidated in 1883 into a 
new weekly publication called The Gospel 
Messenger. First published in two 
editions, at Mt. Morris, Illinois and Hun- 
tingdon, Pennsylvania, and edited by 
James Quinter and H B. Brumbaugh, it 
moved to Elgin, Illinois in 1899 


In 1965 The Gospel Messenger became a 
biweekly magazine, with an entirely new 
format. The old name was simplified to 
Messenger. In 1973 the magazine 
became a monthly publication, as was its 
direct ancestor, Henry Kurtz' Monthly 



by John Killinger 

"The Sacrament of The Last Supper. " by Salvador Dali 

When we truly enter into the spirit of the table, and become 
eucharistic men and women ourselves, something is un- 
leashed in us, an energy we did not know we had. 

18 MESSENGER April 1976 

A Imost every book about prayer 
/.\ written in the last hundred years 
•*■ •*■ has been addressed to the in- 
dividual, as it prayer were an essentially 
private part of religion. Yet the records of 
the early church seem to indicate that cor- 
porate prayer — praying together — occu- 
pied fully as much time as individual 

The Lord's Prayer, which served as a 
catechetical device to teach new converts 
how to pray, is pointedly communal: "Our 
Father . . . give us this day our daily bread 
. . . forgive W5 . . . as we forgive . . . lead us 
not into temptation but deliver us from 

■And we know that the disciples con- 
tinued for many years to join in prayer at 
the Jewish canonical hours for praying, 
morning, noon, and evening. 

It is hard to imagine what Christianity 
might have become — or failed to be- 
come — if It had not been for this liturgical 
discipline which the earliest Christians con- 
tinued to share. 

Jesus himself provided the example of a 
kind of rhythm between prayer alone and 
prayer with the group. He often withdrew 
to pray in secret, and we suppose that these 
were times when he prayed listening, let- 
ting the Spirit play over him like some 
master player tuning an instrument. 

But Jesus obviously prayed too with the 
disciples. Despite their faulty performance 
the night of the Last Supper, we are told it 
was iheir custom, not Jesus" alone, to 
repair to Gethsemane for prayer. 

What the disciples learned from him is 
evident in the Book of Acts; alone or in 
groups, they were constantly at prayer. 

After more than three thousand people 
were added to the church at Pentecost, 
they met daily "to hear the apostles teach, 
and to share the common life, to break 
bread, and to pray." (Acts 2:42) They 
prayed together whenever they laid hands 
on deacons to ordain them or appointed 
elders in each locality. They prayed for the 
sick and imprisoned. They prayed for the 
new churches, and for the missionaries who 
were working to establish the gospel. And. 
mostly, they simply prayed in praise and 

Prayer, for the first Christians, was an 
experience of joy and ecstasy. It was where 
they felt the unique Spirit of God and 
became acquainted with resources of power 
in themselves and their world which they 
had not known before. It was a time of 

dreams and visions, all associated with the 
discovery of the Kingdom in their midst. 

It is little wonder that such prayer was 
for them a communal event even more 
than it was a private one. The psychology 
of the Hebrew people had always inclined 
toward the corporate. In the Old Testa- 
ment, they were the people of God. and he 
dealt with them at a corporate or national 
level. In the New Testament, the nation 
was transcended by the kingdom of God. 
and individualism was still submerged in 
the corporate entity. 

Ours, by contrast, is a time of anti- 
community. Something has happened to life 
in our age. It seems fragmented, multiple, 
divided. We are more transient and rootless 
than the ancient nomads. Technology and 
urbanization have all but destroyed old con- 
cepts of neighborliness and friendship. Even 
churches and synagogues suffer from the 
disappearance of the old parish concept, for 
their clienteles usually come from miles 
around and the people see little of each 
other from one weekend to the ne.xt. 
Everywhere the talk is of alienation, 
loneliness, lack of community. 

Everywhere, that is. except where people 
pray together. 

Nothing creates community the way 
prayer does. Prayer's vision is ot the king- 
dom, unity, and love. It is of the lion lying 
down with the lamb, and the infant child 
playing safely at the hole of the adder. It is 
of the nations bowing around the throne of 
God. and dancing and singing praises until 
there are no more strangers and there is no 
more loneliness. 

Our rhythm of prayer, like that of Jesus 
and the disciples, ought to reflect this by 
being both private and communal. There 
should be time for quiet reflection, for 
meditation, for listening to God; and there 
should be time for group prayers, for com- 
munal praise and worship. The two belong 
together, and necessarily complement one 
another. Private prayer without corporate 
prayer tends to degenerate into subjec- 
tivism, romanticism, and magicalism; cor- 
porate prayer without private prayer usual- 
ly becomes cold, mechanical, and merely 

The two are mutually dependent. One 
stokes the fires of the other. We neglect 
either at the peril of the other. The early 
Christians found it so natural to move 
from one to the other and back again that 
they did not even think to offer succeeding 
generations any rules for relating or bal- 

April 1976 messenger 19 

ancing them. The one thing important to 
them was always to pray "in the Spirit." 
That way they were invariably sure of the 
passion and significance of prayer regard- 
less of the method employed. 

The goal of God's grace is the com- 
munity — the Kingdom. Christian prayer, 
whether individual or common, should be 
directed toward this end. If it is, its spirit 
will be the same whether it is private or 
public. The one who prays will not feel a 
disruption when moving from one 
to the other. 


n my sophisticated days after graduation 
from seminary, I thought the conservative 
and fundamentalist churches silly or 
hypocritical for placing so much emphasis 
on prayer for their revival meetings and 
services. Their praying is only the mouth- 
ing of cliches, I thought; they cannot or do 
not mean it. They ask for it only because it 
is a traditional part of their ecclesiastical 
idiom and the people e.xpect it. It is as rou- 
tine as singing a hymn before the offering 
or standing for the benediction at the con- 
clusion of the service. Therefore it would 
be better to discontinue it altogether, and 
not oblige entire congregations of folk to 
the expression of sentiments they cannot 
mean or support. 

But I realize more and more that such 
prayer is what is missing from the staidly 
formal services of the culturally refined 
churches, and that it is why even many 
preachers in these churches appear bored 
half out of their minds with the neat, clock- 
like precision of their orders of worship. 

I would not for a moment deny the im- 
portance of good preaching. It is the 
proclamation of the gospel in our midst 
that stimulates true Christian praying and 
keeps it on target in the first place. 

But it is through prayer that the power 
comes to preach well, and it is through 
prayer that we are able to hear the 

Without prayer, the best sermons sound 
like mere sophistry, academic voices prat- 
ing of esoteric pieces of information not 
worth a pinch of salt to anybody, and the 
Christian community is not formed. 
Nothing galvanizes the people. Nothing 
comes over them like a rain of fire, and 
their isolation is not cured. They go out a 
hundred individual selves, five hundred, a 
thousand, and understand nothing of the 
meaning of "the communion of the saints." 

For only God can give communion. It is 
not something we can work up from below. 
It is not something we can engineer and 
preach and polish into existence. 

He has already given it. But we cannot 
appropriate it, cannot make it our own, 
without prayer. 

Something happens to us in a sharing, 
empathetic congregation. The hidden 
reserves of our lives are tapped. Deep flows 
into deep, and we experience an empower- 
ing communion. 

It is no longer we who live, but Christ 
lives in us. We become his body, in a 
strange, inexplainable way. 

The early Christians laid hands on the 
sick and prayed for them. Was it mere 
superstition that compelled them to do so? 

Early Christians laid 
hands on the sick and 
prayed for them. Was 

it superstition that 
compelled them to do 

so? Or were they 
wiser than moderns? 

Or were they wiser than us moderns who 
have been innoculated with just enough 
knowledge of the way things work to pre- 
vent our really finding out? 

The Spirit convicts, cleanses, and heals. 
Our selves are transcended in a new 
mystical self, coextensive with all the peo- 
ple of God. We know a sense of commun- 
ity we never know any other way. 

Somehow, in a mystery, the risen Christ 
is present in the worship, and makes 
himself known in ways so certain that none 
can doubt they have broken bread with the 
Master himself 

"Did not our hearts burn within us?" we 
echo with the disciples who travelled with 
him to Emmaus. 

It is the risen Christ, more than anything 
else, that the New Testament community is 
all about. The church gathers around the 
proclamation of the Kingdom and the news 
that the Kingdom's Lord has been raised 
from the grave, so that he is no longer con- 
fined to a single place but can present 

himself to worshipers everywhere at once. 

The mood of the Christian fellowship is 
a Resurrection mood. It energizes us to 
care for others, to hope for the redemp- 
tion of the world. 

And prayer which proceeds from this 
center, this mood, this energy, forms a 
community in a way nothing else can. 
Forms it and reforms it, for the community 
is constantly renewed by the preaching of 
the Resurrection and the people's response 
in prayer and self-surrender. 

Obviously the forms of prayer will differ 
from congregation to congregation. 
Worship should have a kind of group in- 
timacy, as belonging peculiarly to the 
history of that group. That is not to deny 
the need for universality in the symbols 
and expressions of faith, so that the local 
community is aware as it worships of the 
communion of saints in all the world and 
all the ages. It is to say, though, that the 
universal symbols and expressions should 
have rootedness in the local situation. They 
should be immediately recognizable as hav- 
ing relation to the particularities of daily 

Within the variety of forms, however, 
ranging all the way from Quaker silence to 
high Anglicanism to multidecibel hard- 
rock liturgy, two things would seem to be 

First, the service of worship should em- 
body enough reference to or rehearsal of 
the constitutive event of Christianity — the 
ministry, death, and resurrection of 
Jesus — to reestablish in our minds the 
original basis of our cult and service. 


.nd, second, it should do so in a man- 
ner of expression and imagination suf- 
ficiently contemporary and appealing to 
the sensibilities to draw us into genuine 
prayer, into that openness of spirit in 
which we are again enabled to hear the 
voice of God speaking to us and to submit 
ourselves afresh to his will for our lives. If 
this does not happen, then we can hardly 
say we have worshiped. 

Much has been written in recent years 
about the importance of human communi- 
cation in worship, and how the insights of 
group counseling can be profitably applied 
within the liturgical framework. I 
thoroughly agree with our need to know 
one another in the church, to share in- 
timacies of belief and doubt, hope and fear, 
(Continued on page 25) 

20 MESSENGER April 1976 

Light for all the world 

Like a flaming candle on a candlestick or like 

a lamp set on a stand where it gives light 

to all who are in the house, the light of 

Jesus Christ, who embodies truth and 

knowledge, understanding and wisdom, 

is intended as light for all the world. 

"For though you were once all darkness, now 

as Christians you are light. Live like men 

who are at home in daylight, for where 

light is, there all goodness springs up, 

all justice and truth." Eph. 5:8-9 

''■{tj'^'i ;■ 





By Kenneth I. Morse and Kermon Thomason 

/ Illustrations: Chapel windows at the 

Church of the Brethren General Offices, Elgin. Illinois 

/ Texts: New English Bible 

It is in the breaking of bread that its life-giving and sustaining 
power is set free. So Jesus, the bread of life, assured the 
multiplication of loaves for the feeding of thousands. So on 
the evening of his last supper "he took bread, and having said 
the blessing he broke it and gave it to them, with the words: 
Take this; this is my body.' " So also, on the day of his 
resurrection he identified himself: "When he had sat down 
with them at table, he took bread and said the blessing; he 
broke the bread, and offered it to them. Then their eyes were 
opened, and they recognized him." 
Mark 14:22; Luke 24:30-31 

"No branch can bear fruit 

by itself, but only if it 

remains united with the 

vine; no more can you bear 

fruit, unless you remain 

united with me. I am the 

vine, and you are the 

branches." John 15:4-5 


"For the tradition which I 

handed on to you came to 

me from the Lord himself 

.... He took the cup after 

supper, and said: 'This cup 

is the new covenant sealed 

by my blood. Whenever 

you drink it, do this as a 

memorial of me.'" 1 Cor. 


"Jesus . . . rose from table, 
laid aside his garments, 
and taking a towel, tied it 
round him. Then he poured 
water into a basin, and 
began to wash his dis- 
ciples' feet .... [Jesus 
said,] 'I have set you an ex- 
ample." John 13:3-5, 14 

The light that shines in the face 

of Jesus Christ is no less brilliant 

because it takes on the dark 

colors of the cross. He who can 

illuminate our human likeness is 

also first and last for all the 

world. "Bearing the human 

likeness, revealed in human 

shape, he humbled himself, and 

in obedience accepted even 

death — death on a cross. 

Therefore God raised him to the 

heights and bestowed on him the 

name above all names .... 'I am 

the Alpha and the Omega,' says 

the Lord God, who is and was 

and who is to come, the 

sovereign Lord of all." 

Phil. 2:8-10; Rev. 1:8 

THE TABLE OF THE LORD, continued from page 20 

care and frustration which we too seldom 
reveal in sacred precincts. 

But it is also important to say that no 
amount of human interchange will ever 
substitute for communication with God in 

There is something finally depressing 
and demoralizing about the accumulation 
of human intimacy unless it is transcended 
by our personal will to know God and give 
ourselves to him. There is truth for all of us 
in Augustine's remark, "Our hearts are 
restless until they find rest in Thee." How- 
ever much we feel okay, to use Thomas 
Harris' language, and accept others as 
okay, we still experience a hunger for the 
source of okayness, for the One who 
swallows up all morality and all figures of 
speech in an imageless mystery. We still 
yearn for God, for the Holy, for the 
Beyond and Not-yet. 


'ur sense of community is inseparably 
united to the idea of the Parenthood of 
God, not just the brotherhood of Christ. 
Imagine the difference in the parable of the 
prodigal son if there had been no father in 
the story, only a brother. 

It is the same with the human potential 
ihovement and the church. We need the 
human potential movement. We need to 
learn to relate to one another more freely, 
more honestly, more openly, more loving- 
ly. But the church is about the divine po- 
tential movement which preceded the very 
notion of a human potential movement, 
and which laid the basis for it in the life 
and teachings of Jesus, who was "obedient 
unto the Father." 

Prayer is more than self-discovery. It is 
self-discovery before God. And it is for 
that reason that worship is essentially 
prayer. It may involve visiting with a 
neighbor, but it is visiting with the neigh- 
bor before God. It may include the lusti- 
ness of good singing, and perhaps even 
dancing, but it is singing and dancing 
before the Lord. It may entail the delivery 
of an informative or entertaining sermon, 
but it is a sermon heard in the presence 
of God. 

As Kierkegaard had it in his famous 
image, the minister or liturgist in wor- 
ship is only a prompter, a holder of cue- 
cards, while the congregation on stage 
does its act before the Almighty who 
sits in the audience. 

Or, better yet, the congregation does its 
act and then pauses, waiting for a word 
from its most important critic. It speaks 
and then listens, and speaks and listens 
again, for its transaction is finally beyond 
words, of the heart. 

There is nothing symbolically more cen- 
tral to prayer or to community than the 
table of our Lord. 

This fact may elude us, for in the hustle 
and bustle of modern life, and in our 
penchant for frozen dinners, packaged 
snacks, and quick-serve hamburgers, many 
of us have all but lost the memory of big 
family dinners and intimate dining oc- 
casions. But the early church never lost 
sight of the centrality of the meal. Its 
literature was full of this. 

When the story of Jesus' feeding the 
multitudes in the wilderness was read in the 

There is nothing 

symbolically more 

central to prayer or 

to community than 

the table of our Lord. 

congregations, they understood the eu- 
charistic significance of it. He still fed them 
in the wilderness, still gave himself to them, 
still formed them into a special community. 

When the story of the disciples from Em- 
maus was recounted, they saw the table 
symbolism of it. Jesus still revealed himself 
to them in the breaking of bread, and after- 
wards they still marveled at how their emo- 
tions kindled within them. The early 
church was the Church of the Burning 

When Paul wrote to the Corinthians 
about the supper, he said, "I have only 
passed on to you what I have received, that 
on the night when the Lord Jesus was be- 
trayed, he took bread and, when he had 
given thanks, he broke it. . . . " 

Bread for the wilderness and wine for the 

Whenever we worship or pray, we are 
table guests. We receive what has been set 
before us. 

Our model, in Jesus himself, is the Eu- 
charistic Man — the one who gives thanks 

and distributes what he has. 

And the miracle of it is that when we do 
that there is no limit to what we have. 
Resurrection power feeds multitudes. It 
heals the sick. It rejoices the broken- 
hearted. It claims the lonely. It shelters the 
homeless. It comforts the bereaved. It is, 
after all, the power of God, not man, and 
the only thing restricting it is our unbelief, 
our lack of faith. 

When we truly enter into the spirit of the 
table, and become eucharistic men and 
women ourselves, something is unleashed 
in us, an energy we did not know we had. 
Suddenly we see all life as gift, as multi- 
splendored opportunity. We see it, in 
Matthew Fox's words, as "too short to 
meet all the people, taste all the pleas- 
ures, love all the lovable people, witness 
all the world's cultures, waterfalls, and 

The mood of the table is not dolorous 
and mournful, as some by their practice 
would represent it, but joyous and 
triumphal. It is not really the Last Supper, 
as we have learned to call it, but. as a 
friend put it in a sermon, the First Supper. 
It forever opens new doors of gratitude 
and perception, if we receive it prayerfully, 
and leads us forward into more and 
more fullness. 


Lo the sensitive worshiper, there is finally 
nothing left but to utter the brief, orgiastic 
cry Marana tha — "Our Lord, come." 

That — and to go. 

For the community into which we are 
born as eucharistic men and women is a 
servant community, not a community of 
lords and ladies. Its life is in giving life, 
not keeping it. It perpetuates itself by re- 
fusing to close its membership, by never 
being satisfied until every other man 
and woman has become a eucharistic per- 
son too. 

It follows a Lord who said. "Except a 
grain of corn fall into the ground and die. 
it abides alone." 

Therefore it lives by dying, and rises by 

It experiences resurrection and then 
takes up a cross — all to teach the world to 
say. "Our Father." □ 

Reprinied. Ki(h permission of Word Books. Publisher. 
Waco. Texas, from Bread for the Wilderness. Wine for 
the Journey, by John Killinger. Copyright 1976. 

April 1976 MESSENGER 25 


Simple living is having the time and the 

freedom to stargaze at night, but it is also 

raising food, baking bread, building a home, 

abiding by a different value system, 

borrowing or bartering instead of buying, 

and sharing instead of keeping. 

by Terrie Miller 

Somewhere in the maze of mountains, 
valleys, villages, farms, forests, caves, and 
cliffs that make up West Virginia, an un- 
usual dwelling hides in a hollow. Be>ond 
the village of Bartow, near the top of a hill, 
a dirt road turns off the main highway and 
delivers visitors to the doorstep of Har- 
mony Homestead. 

In the dim of night the house seems a 
lost mansion, forgotten in a sweet-smelling 
forest under a crowded canopy of stars and 
planets. Ihe air moves only slightly; the 
earth has calmed itself in deference to the 
almost chaotic display of light above. The 
West Virginia night sky is a child's tube of 
glitter spilled liberally across a soft, dark 

In the daylight hours the compound 
awakes to the activities of a young 
Brethren couple, Jason and Julie Bauser- 
man, their baby son Jeremy. 19 chickens, 
one calf named Heidi and two cats, lom- 
my and Ginny. With 1.15 acres of West 
Virginia in the midst of the Monongahela 
National Forest as their homestead, Jason 
and Julie are committed to Christianity 
and simple living as the two primary and 
inseparable ingredients in their lives. 

Simple living is having the time and the 
freedom to stargaze at night, but it is also 

raising food, baking bread, building a 
home, abiding by a different value system, 
borrowing or bartering instead of buying, 
and sharing instead of keeping. More than 
being a deprived life, the simple life is a 
planned life, an efficient life in which 
everything is used and nothing is exploited. 

While simple living may mean using 
alternative forms of power, eating lower on 
the food chain or wearing slightly dated 
clothing, it also emphasizes the basic 
human needs of shelter, fuel for warmth 
and food, and ways to acquire these 
without destroying resources or taking 
from other people. 

The idea of leading the simple life crept 
up on the Bausermans even before they 
were married. After graduating from 
Bridgewater College, Jason wanted to 
become a stockbroker. Then he entered 
BVS and was in south Texas for one year. 
"I here my eyes were opened," Jason ad- 
mits. "I saw the white people owned banks, 
businesses, and large fruit and vegetable 
farms. The Mexican-American hardly 
owned anything and they were kept at the 
mercy of the wealthy white people. I could 
not believe the exploitation and unequal 
distribution of wealth. After I saw this I 
knew that I didn't want to be a part of the 
business world." 

Jason suffered through a period of con- 

Simple living is synonymous with natural living for the Bausermans: they consider a diet of natural foods important in their lije-style. 

fusion while trying to find his niche in the 
world. He finally latched onto the idea of 
the simple life, and with the help of Dave 
Rittenhouse, a Brethren minister in 
Pocahontas County, found the land he 
wanted, in the right spot and for the right 
price. "It seemed like a direct message from 
God that 1 had made the right decision for 
my life when 1 found the land so easily," 
Jason says. 

Julie, meanwhile, was all set to attend 
Manchester College, but turned her back 
on those plans and married Jason after the 
land was found. 


Mke the terrain they live on, Jason and 
Julie have had their ups and downs. Dig- 
ging the footings for the house out of solid 
bedrock required a major portion of their 
first summer of work. Winters were spent 
in Bridgewater, Virginia, working to earn 
more money for the house. Summers were 
spent living out of their car or in a 
makeshift shed on the hill. The house crept 
slowly out of the ground. Julie was worried 
and anxious. Life was hard enough, and 
then she contracted a painful case of 
colitis. And to top it off, her search for a 
meaningful religious experience was 
frustrating and unfruitful. 

But between the lows came the highs. A 

house almost completed, a new baby boy. 
good health, freedom, a strong religious 
life, and community involvement have 
heightened their appreciation of life. As 
each year goes on they are able to live 
more fully according to their beliefs. 

Simple living is synonymous with 
natural living for the Bausermans and it 
follows that they consider a diet of natural 
foods important in their life-style. What 
they eat is not only sustenance but 
medicine and a preventive measure against 
sickness. Since they do not wish to 
patronize the orthodox medical profession, 
Julie and Jason expend a great deal of 
energy thinking and planning what they 
will eat, recognizing diet as their primary 
means of maintaining good health. 

As vegetarians, they are perhaps the 
gourmets of the organic food set, whipping 
up special drinks, desserts, and breads that 
not only taste both healthy and heavenly 
but secretly supply vitamins, minerals, and 
protein as an added bonus. Mealtime at 
Julie and Jason's is highlighted with 
crunchy seeds and nuts, elderberry juice, 
fresh milk and honey, lentils, millet, oat- 
burgers, and carob brownies. 

A speciality of the house is Cornell 
bread, made from a scientific recipe 
developed at Cornell University. Prepared 
properly, the bread is a complete protein. 

meaning it supplies and complements the 
amino acids already present in the body 
with those a body needs but cannot 
manufacture. Powdered kelp (seaweed) and 
tamari sauce (similar to soy sauce) are 
always on the table for added flavor and 

Growing the tood is just as important as 
eating it. "By growing your own," explains 
Jason, "you cut out the truck pollution to 
transport tood, it is eaten fresh, it is 
healthier, and you have the spiritual enjoy- 
ment when you sow, nurture, and reap 
from nature's wonder, I definitely believe 
that we have gotten too far away from the 
soil and now must come back to it." 

Life at Harmony Homestead revolves 
around the house, a structure built for both 
comfort and etficient use of available 
resources. Four summers of digging, pour- 
ing, hammering, revising, sawing, imagin- 
ing, hoping, and praying have culminated 
in a three-level house that reflects the per- 
sonality of the couple who built it. 

A tour through the house reveals much 
of what simple living means to this 
twosome. A pit greenhouse, a root cellar, 
fireplace, and cooling trough are all on the 
first level. "A cooling trough is an old- 
fashioned way to keep things cold," Jason 
explains, "but it works!" 

1 he pit greenhouse maintains a stable 

April 1976 MESSENGER 27 

Above: Jason and Julie are active mem- 
bers in the Durbin Church oj the Brethren. 
Upper right: A gravity-flow system brings 
fresh spring water to the house. Right: 
Honey provides a bartering commodity. 

Above lejt: Still a-building. the Bauserman house is designed for both comfort and efficient 
use oj available resources. A pit greenhouse, root cellar, fireplace, and cooling trough are 
all on the Jirst level. The upper two levels contain living quarters. A native stone chimney 
extends through all levels. Above right: A wood-burning stove requires both love and skill. 

temperature by being below ground level 
except for the roof, drawing extra warmth 
trom surroundmg rooms. Because of the 
short growmg season m their area, the pit 
greenhouse is an asset, allowing the 
Bausermans to start vegetables early and 
set them out well on their way in spring. 
By far the most spectacular element of 
the house is the fireplace — Jason's pride 
and joy. Built with stones mostly from the 
Shenandoah Valley. Jason's conservative 

estimate is that the fireplace and chimney 
contain about twelve tons of stone and 
three tons of sand and mortar! Ihe 
chimney extends through all three floors, 
emerging an aesthetic, as well as practical, 
element of the house. 

Both Jason and Julie can pick out 
specific stones and remember the day they 
were found and when they were laid. Ihere 
are the biggest ones, the smallest ones, and 
the ones with the most sentimental attach- 

ment. "Many of the stones came from a 
riverbed on my uncle's farm." Jason ex- 
plains, "and I'm kind of sentimental about 
them since I walked there with my father 
20 years ago." 

I he house has also been equipped with a 
gravity-tlow water system, providing the 
luxury of cold, clear spring water right out 
of the tap. I he other main attraction in the 
kitchen, at least for city slickers, is the 
wood-burning cookstove. After some 
months of trial and error. Julie has 
achieved a certain degree of expertise with 
the contraption, stoking the fire, propping 
doors, and adjusting drafts to achieve the 
required temperature. 

Other aspects of the house that might 
pass unnoticed by the uninitiated include 
its north-south orientation, which lets the 
sun in during the winter and keeps it out in 
the summer. The sloped roof, slanting to 
the north drives the cold winter winds up 
and over the house. By building the house 
to take advantage of seasonal weather 
changes, energy is saved. Wood heats the 
house and the ashes are used to sweeten the 
acid mountain soil. 


.he future holds the promise of additions 
to the house and surrounding acres of land. 
By the end of summer Jason hopes to have 
installed a Swedish dry toilet, a facility re- 
quiring no water, using natural bacteria 
and organisms to decompose wastes into a 
potent fertilizer. The addition of a heating 
coil and tank to their stove will provide a 
constant source of pressurized hot water, 
and one or two windmills on the hill abo\e 
the house will produce enough electricity 
for a refrigerator, freezer, and electric 
lights. "We will have all this without pay- 
ing any utility bills," says Jason proudly, 
"and we won't be using badly needed 

I here are plans for the acres of land 
around the house too. Jason is methodical- 
ly working several plots of ground, com- 
posting and fertilizing the weak soil in con- 
templation of a bumper crop of summer 
vegetables. A low area near the entrance is 
envisioned as a lake for swimming and 
recreation, fed by the springs that dot the 
land. Terracing of the hillsides near the 
house will make them suitable for 
blueberry bushes. 

Also up Jason's sleeve is a plan for a 
patio area complete with a fountain, com- 
pliments ot the gravity-flow water system! 
The plans for the homestead go on forever. 

28 .MESSENGER April 1976 

not yet reality, but promising to be more 
than dreams. 

Jason and Julie try to steer away from 
money. They are working toward a self- 
sufficient life-style, believing that, along 
with bills, mortgages, and ta.xes, money is a 
primary block to freedom. Rarely allowing 
themselves to be m debt, the Bausermans 
own every mch of their house and land 
(with a little help from the family coffers!). 
As Julie says. "We really are rich, we just 
don't have any money!" 

Keeping their earnmgs below the ta.xable 
level is difficult at times, but the Bauser- 
mans find they can do it by trading and 
bartering instead of buying and selling. 
Their primary commodity for barter is raw 
honey, produced in their own beehives. 
Jason will confide eagerly that he has 
traded honey for everything from gasoline 
to a calf. 

The Bausermans also take advantage of 
the maple trees scattered across their land, 
tapping them for their valuable syrup in 
the spring. The six-week operation involves 
hours of tapping, hanging, and collecting 
buckets, and the simple, but prolonged, 
boiling-down process. Jason hopes to 
equip his maple syrup shed with another 
gravity-flow water system to expedite the 
operation. Used as another item for barter 
or sale, syrup is an economic boon for the 
Bausermans. And it is also a psychological- 
ly uplifting experience, the first chance to 
work outdoors after the hard mountain 

Not everything can be obtained by 
barter, so some money does become essen- 
tial. Jason does masonry, painting, and 
carpentry around the community and Julie 
gives piano lessons. "I always feel funny 
getting paid for it." she admits. "It seems 
more like fun than work." 

In striving toward a more self-sufficient 
life-style, the Bausermans find most of 
their work centers around the home. "I en- 
joy doing a little bit of everything," says 
Jason. "Instead of working at one job to 
take money and have somebody else build 
my house, somebody else to grow my food, 
somebody else to supply my fuel, I will not 
work at one job. but 1 will be that 
somebody else to supply my essential 
needs. God willing." 

Even more significant to their lives than 
the concept of simple living. Christian 
beliefs have become the backbone of their 
existence. Active members of the Durbin 
Church of the Brethren, they serve as 
deacon and deaconess. Julie sings, plays 

A simple living bonus Jur the Bausermans is living m Monongahela Sational Forest. 

the piano and organ, and teaches Sunday 
school. Jason takes his turn at preaching, 
worship leading, and having the Wednes- 
day night prayer meeting. So far his 
tavorite topic is about simple living and the 
support it receives as a life-style through 
the Bible. The love of God and the gifts he 
has gi\en is always cause for prayer and 
thanks in the Bauserman household. 

They identify strongly with the com- 
munity's religious orientation. "Most peo- 
ple around here," Julie explains, "lead a 
simple life. They haven't lost the idea of 
salvation, they still pray and believe the 
Scriptures are the inspired word of God." 

Since moving to Pocahontas County. 
Julie especially has undergone several 
religious experiences that have transformed 
her life. She remembers going to prayer 
meeting one evening and sensing that 
several people there had a dimension to 
their lives that hers was lacking. "What is it 
that you have that I don't?" she asked. 
Friends there explained it to her as the 
baptism of the Holy Spirit, a deep immer- 
sion into God's Spirit of love and joy. 
"Well. I want it too!" was her response. 


-hat night Pastor Dave Rittenhouse laid 
hands on Julie and prayed with her. Since 
then. Julie claims that her religious growth 
has been constant. Her colitis was cured 
through a faith-healing experience, and she 
often prays in tongues. 

Both Jason and Julie feel that the words 
of the Bible in speaking about the last days 
and the second coming of Christ apply to 
the present. They fully expect to see the 
world transformed by the coming of Christ 
within their lifetimes, and they strive to 
prepare for that day. 

The Bausermans' admittedly conser- 
vative beliefs also crop up in their personal 
relationship. Based on the words in 
Ephesians, "Wives, be subject to your 
husbands, as to the Lord. For the husband 
is the head ol the wife as Christ is the head 

of the church . . . ." Julie feels it is right tor 
her to be submissive to Jason. 

Recognizing the controversy surround- 
ing her position. Julie defends her beliefs. 
"1 speak trom experience. 1 was getting to 
be an angry person, but now the more 1 
submit, the treer I am. It's amazing but I'm 
free, I really am free. Praise God I'm free!" 

"It has helped our relationship too," 
Jason says. "A lot of times 1 do dishes 
when she goes to choir. I do it out of love. 
1 used to do it grudgingly. It really is true 
what she says." 

Life on the homestead can begin to 
sound idyllic, almost waldenish in nature. 
I here are hollows to wander filled with 
deer trails, mountain springs, and enough 
tfora to keep John Bauserman. Jason's 
botanist computer programmer brother 
returning to the homestead man> 
weekends. There are cool, shaded areas for 
summer picnics and time for canoeing on 
nearby lakes. 

For Julie and Jason it promises to be a 
beautiful and productive life. But there is 
not enough room in the world for everyone 
to find 135 acres with tillable soil, six 
springs and enough wood to keep a house 
heated and a cook stove hot. 

What can a city dweller do to make life 
more aesthetic and less wasteful? Julie and 
Jason have a list ot recommendations. 
Bring plants into your house or apartment; 
take advantage of community garden areas 
in vacant lots: grow your own vegetables, 
fry some of the new organic gardening 
methods for indoor gardeners. Bu\ sensible 
clothing and only when the old is really 
worn out. Plan a more nutritious diet. Try 
to use less electricity and gasoline. Always 
decide before buying if it is something you 
need or just want. 

And it you really are interested in the 
simple lite, read some books, test their 
ideas, and take advantage of a blanket in- 
vitation from Jason and Julie to hasten on 
out to their neck of the woods for a visit at 
Harmonv Homestead! D 

April 1976 MESSENGER 29 



"Set Free— lo Ser\e" is the Annual Con- 
lerence theme tor 1976. It is in keeping 
with the unsielding thrust ot the peoples ot 
our world toward liberation from oppres- 
sion, the condition ol noi being free. 

\ et. Ireedom is a "gnen." — a birth-right 
ot e\ery human being. In the words ot the 
Shaker hymn. ■"'lis a gitt to be simple. 'Tis 
a gitt to be tree." This is a part of what it 
means to ha\e been created "in the image 
ot God" with creati\ ity, energy, power, 
possibility, hope, and the capacity tor 

For countless millions of people in our 
world today, that inalienable right has been 
denied — that birthright has been taken 
away. Oppression is the reality of their dai- 
ly lives. 

The roots ot oppression are very deep 
and ditticult to trace. Very often those who 
are the victims suffer from the fear of 
treedom. They have been "taught" to see 
themsehes in certain images, fo break out 
of those images and to create new images 
ot a fuller humanity for themselves is a 
fearful and risky undertaking. Many have 
so bought into the systems of oppression 
that they cannot even perceive their own 
Mctimization. It is tar easier to li\e 
Mcariously through the oppressor than to 
transform their worlds. 

Ihe .Annual Conference theme invites 
you to explore your life and the systems in 
which you live in the fullness of freedom. 
Some ol the areas which you might e.xplore 
and some of the resources for that explora- 
tion are suggested on these pages. 

Biblical resources 

Ihe Bible is the story of God's righteous 
covenant with oppressed peoples and the 
mighty acts of that same God as those peo- 
ple were led out of bondage and into full 
freedom. Out ot gratitude for that freedom, 
the people of God continue the works of 

liberation even in our day. 

Bible passages that focus on this theme 
are suggested for study in preparation for 
participation in the Annual Conference ac- 

• Freedom Within the Covenant — Deut. 

• Set Free From Sin — Rom. 6:1-23 

• Free to Seek the Lost — Luke 15:3-10 

• Freedom From Degradation — Mark 

• Freedom for Ministry — John 4:1-30 

• Freedom Through Truth — John 8:1-32 

• Free From the Hold of Death — John 

• Set Free — to Serve — Is. 61:1-7 

Set free— to free others 

You can help to slop the B-1 bomber, to 
expose and challenge the military- 
industrial complex, and to create public 
support for peace conversion in the US 
economy. Write your legislators. 

Speak out tor amnesty for our own ex- 
iled "political prisoners!" 

Join the farm workers in their long 
struggle tor sell go\ernance and justice. 

Celebrate with music 

1976 IS the 25th Anni\ersar\ of the 
publication of The Brethren Hymnal. We 
will celebrate this anniversary during An- 
nual Conference at Wichita. Kansas. Each 
evening there will be a time for sharing our 
laith through song. Put your name and ad- 
dress in your personal copy of The 
Brethren Hymnal and bring it along. 

If you don't own a hymnal, borrow one 
from your church (put name and address in 
it) or buy a new one from book sales at 

The Brethren Songbook will also be used 
as a resource. This is a loose-leaf notebook 
containing 36 songs by Brethren and other 
composers. .Additions are made as new- 
songs and hymns are written. Many of 
these songs and hymns reflect the current 
trend toward inclusiveness of language and 
thought that calls us all to new freedom 
and joy as children of God. 

Your enjoyment of these new hymns w ill 
be enhanced by your learning them prior to 
your coming to Conference. We suggest the 
following ones in particular: 

"Joy of Our Faith." p. 8; "Mine .Are the 
Hungry." p. 33: "Peace I Give to You." 
p. 25: "There Is Love All Around." p. 31; 
"Lord, Bless the Hands." p. 34: "Tis a Gift 
to Be Simple." p. 23. 

,A children's record album which 
celebrates treedom is "Free to Be You and 
Me," by Mario Thomas. Bell Records. 
1776 Broadway. NY 10019. 

America: land of freedom 

The story of one of America's great lead- 
ers is told in the Februarv 1976 National 

Geographic under the title, "Thomas 
Jefferson, Architect of Freedom." 

Blacks and freedom 

The Spirituals and the Blues and Black 
Theology of Liberation, by James H. 
Cone, are valuable study resources. They 
speak ot the harsh struggle toward self- 
identity and freedom trom oppression, 
racial hatred, and servitude of the Amer- 

30 MESSENGER April 1976 

ican "black folk." Seabury Press, 815 Sec- 
ond Avenue, New York, NY 10017. $2.95. 

Women and freedom 

Fantastic Womanhood tells the story of 
women's struggles for freedom and equality 
from biblical times to the present. It pic- 
tures the status of women in the Old Testa- 
ment. Jesus" attitudes toward women, 
Paul's teachings, the suppression of women 
in the Middle Ages and the women's move- 
ment in America. Winone Publishing 
Guild, Piano. TX 75074. 

Women in a Strange Land tells the story 
of several women of our day and their 
struggles toward equality and dignity 

the US from the colonial period to the 
present. For rent at $45.00 per showing 
from Film Images, 1034 Lake Street, Oak 
Park, IL 60301. 

Liberation for men 

Warren Farrell's book. The Liberated 
Man, is one of many books now available 
as a resource for men to gain new ways of 
viewing themselves and their masculinity. 
This is a valuable resource as a study focus 
for men's consciousness-raising groups. 
Available in paperback for $1.95 from 
Bantam Books, Inc., 666 Fifth Avenue, 
New York. NY 10019. Giving another 
man's pilgrimage to male awareness, is The 

within and outside the church. Fortress 
Press, Philadelphia, PA 19129. $3.50. 

Jesus According to a Woman is a fine 
little book which paints new images of 
women as Jesus saw them, images which 
were quite out of keeping for his day. 
Paulist Press, 1865 Broadway, New York. 
NY 10023. $1.50. 

To Be Free is an Open Book for Youth 
which portrays the forces that have limited 
women and then calls them to self- 
awareness and openness in shaping a new 
destiny for women in our time. Fortress 
Press, Philadelphia, PA 19129. $2.95. 

The Emerging Woman, a black and 
white film (16 mm; 40 minutes) is a 
documentary on the history of women in 

Male Machine, McGraw-Hill, 1221 Ave. of 
the Americas, New York, NY 10036. 

Children's liberation 

Julie Loesch's book. Children's Libera- 
tion: The Politics of Childhood, is 
available as part of a KNOW packet on 
child care from KNOW, Inc., P.O. Box 
86031, Pittsburgh, PA 15221 at a cost of 
ten cents. Other articles in this packet in- 
clude "Changes in the Modern Family," 
"Prejudice of Parents," and "A Parent's 
Wish for Her Daughter." The thesis is that 
children have been treated as non-people, 
set in oppressive relationships. They have a 
right to have some control over their lives 

1976 Annual Conference Symtyt)! 

in terms of choices in education, etc. 

Grownups Cry Too. by Nancy Hazen, is 
a child's book that legitimizes in story form 
the expression of various kinds of 
emotions. Jo. Flo and Yolanda tells ot the 
search for their own identity as triplets. 
Written by Carol de Poix. Lollipop Power, 
Inc., P.O. Box 1171, Chapel Hill, NC 
27514. $1.50 each. 

The American Indian 

Public Law 280, enacted by Congress in 
1953 IS an etiort on the government's part 
to reduce its responsibility to Indian tribes. 
The Indian people are united in their desire 
for repeal ot amendment of PL-280. A bill 
S.2010 dratted in 1975 would allow for 
tribal selt-determination and empower- 
ment, if the Indian people are to gain their 
right to choose the areas that they wish to 
retrocede to the federal government, they 
must have support from many of us 
through their struggle. Write your 
legislators in support of S. 2010. 

Set free— from hunger 

Hungry people cannot serve — they 
spend all ol their energies on survival 
needs. You can help the hungry — by a 
CROP walk, a CROP fast, or a Communi- 
ty Canvass tor hungry people. A CROP 
Program Resource Packet containing 
things to do and learn for groups of all 
sizes and ages is available from National 
CROP Office, P.O. Box 968, Elkhart, IN 

Write Shantilal Bhagat, 1451 Dundee 
Ave., Elgin, IL 60120, for information on 
current Brethren hunger programs and 
resources for use in your congregation. See 
also the article, "Three Outlets for Hunger 
Response," March Messenger, page 8. — 
Beth Glick-Rieman 

April 1976 MESSENGER 31 

On new directions, name power, namei 

Wilbur R. Hoover 

Indigenization is 
the correct way 

Since the fall ot 1973. when the Na\ajo 
Brethren petitioned to be recognized as a 
congregation, the Western Plains District 
has related to the Lybrook Navajo Church 
Fellowship in a consultative, supportive 
way. .As the stall member of the district re- 
lating to this congregation. 1 would like to 
respond to the concerns expressed in the 
Here I Stand article. "Sell-support, but 
slow the pace" (January) and share some ol 
my own observations regarding Lybrook. 

I he term "babes in Christ" is not 
applicable to the majorit\ of the members 
m the Lybrook Church Fellowship at the 
present time. My meetings with the con- 
gregation, which have involved goal and 
decision-making in the selection, inter- 
\iew. and call ot both a summer pastor and 
a tull-time pastor, as well as m\ obser\a- 
tion ol their current life-style and their con- 
duct of their community affairs through 
the tribal chapter organizations have con- 
\inced me that the Lybrook Na\ajo Breth- 
ren are ready lor a more mature theolog\ 
and church program. 

I do not want to misinterpret anyone's 
position but 1 note in several places in the 
letter phrases such as "I do not feel that the 
Na\ajo people are reads or want to take 
o\er the role of leadership entirel\." Such 
phrases have a paternalistic tone. It is as 
though we non-Navajos are indispensable. 
\^ hen will the Navajos be ready to take 
o\er responsibility if someone does not 
trust them to do so. gives them the oppor- 
tunity to do so. and finds out if they can 
manage their own church? The strength of 
their congregational life should arise inter- 
nally and come trom their own leadership 

.At several places in the statement 

lo hold in respect and Jeltowship those in 
the church with whom we agree or disagree 
IS a characteristic of ihe Church o/ the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Here I Stand" responses are invited. 

reference was made to the promise of and 
the need lor a church building. The dis- 
trict and Its consultants have thus far re- 
sisted a hasty move into a building 
program. We believe that the development 
of a vital congregational life with more ex- 
perience in decision-making on the part of 
the .Navajos themselves, should come first, 
and the building and its plans should be a 
proiect ot the congregation itself, with con- 
sultant help and counsel trom the district 
and the brotherhood. 

I am convinced that the Church of the 
Brethren should provide a more mature in- 
digenous option tor the Navajo Christians 
than that provided by the majority of the 
missions in that area. To our knowledge, 
no others are willing to turn over major 
church responsibilities and decision-mak- 
ing to the Navajo Christians. Yet. we 
believe that our brothers and sisters at Ly- 
brook are ready for this. For example, the 
Lybrook congregation was represented bv 
two delegates at the Western Plains Dis- 
trict Conference, held at McPherson, Kan- 
sas, last August, and these delegates pro- 
vided leadership in some of the program 
areas ot the conference. 

We are aware that the congregation has 
at times telt it was being pressed into too 
much responsibility. We have tried to be 
sensitive to this, yet we feel that our expec- 
tations of them for the assumption of this 
responsibility have been Spirit-led and rea- 
sonable. None of us who are currently 
working with the Lybrook program claims 
to have all the answers. All of us pray that 
we are guided by the Holy Spirit. 

Ihe district and its staff appreciate the 
assistance and support provided by the 
WMC SHARE statt based at Lybrook in 
our work with the church program. We be- 
lieve the decision to move into an indige- 
nous mission model was correct. Fhe Ly- 
brook members themselves need to be chal- 
lenged, led. and loved into a concern tor 
their tellow .Navajos' spiritual and material 
welfare. We believe the best evangelism will 
be done by Navajo Christians sharing their 
faith with fellow Navajos and even with 
uncommitted non-Navajo persons. 

We welcome suggestions and statements 
ot concern. We assume that all interested 
persons will treely share their counsel with 
the appropriate Brotherhood commissions 
involved with the work at Lybrook. D 

Chauncey Shamberger 

Study, action due 
on Sunday school 

It was a jolting experience to read in 
Messenger that someone had dubbed the 
Sunday school a relic of an earlier era. It 
seemed a brash accusation — something like 
slurring motherhood or the flag. It was an 
overstatement but that sort of thing sets 
one thinking. How much truth is back of 
such an accusation'.' 

A good many church bulletin boards still 
carry "Sunday school 10 a.m." Thousands 
of teachers prepare their lessons each week 
and teach a good many thousands in their 
classes. It would have softened the blow if 
the author would have said the Sunday 
school had lost a great deal of its effective- 
ness and appeal. 

Fhe decline ot the Sundav school has 
been so gradual that it has not been too 
noticeable. Its attendance, which had been 
greater than that at the church service, 
became less but that was regarded more as 
a statistic than something requiring study 
and action. It was not looked upon as 
something which would relegate it to the 

We have smugly assumed that anything 
as good as the Sunday school was destined 
to continue indefinitely but we don't have 
to look too tar back to see how definitely it 
has declined. 

Those of the now generation are un- 
aware of the Sunday school conventions 
held not so many years ago. They were 
local, county, regional, state, national, and 
an international convention every four 
years in some far-off country. When did 
they adjourn never to reconvene? Books 
and magazines were published on the or- 
ganized class and other phases of the Sun- 
day school. The church looked upon the 
Sunday school as the recruiting ground lor 
church membership. 

Erosion of the Sunday school has hap- 
pened concurrently with technological ex- 
pansion, especially in the areas of trans- 
portation, communication and entertain- 
ment. I hese and others have affected both 
secular and religious education. The big- 
gest difference is that public education is 
compulsory and tax supported. 

32 .MESSENGER April 1976 


Alter we recover from being upset b> 
being connected with something that is an- 
tiquated, we do well to face up to what will 
meet our changed conditions as well as the 
introduction of the Sunday school by 
Robert Raikes did for his day. 

We are certainly not going to throw the 
Sunday school out because someone has 
aimed an upsetting phrase about it. But we 
do well to remember that the Sunday 
school is something of a newcomer in the 
life of the Christian Church and that some- 
thing quite dilterent must now be instituted 
for this present age. D 

Ruth Martin 

The privilege 
of submission 

i find myself repelled by the attitudes e.\- 
pressed in Beth Glick-Rieman's refutation 
of 'The Total Woman" (February 
Messenger, page 32) as much as by the ar- 
tificial "submissiveness" which she is at- 
tacking. Neither point of view is in har- 
mony with Scripture, or with the spirit of 
the gospel. The Lord's pattern, for both the 
home and the larger brotherhood, is much 
more beautitul than either. 

May I suggest that the whole controver- 
sy, not only regarding male-female roles, 
but within the brotherhood of the church 
as well, could be resolved, happily and 
scripturally, simply by beginning to read 
one verse earlier in the Ephesians 5 pas- 
sage. I refer to verse 21. The Modern Lan- 
guage New Testament renders it. "Be sub- 
missive to one another, out of reverence for 
Christ." In fourteen years, my husband and 
I have learned that it is only as both of us 
eagerly work at submitting our own in- 
dividuality to the Lord's beautiful plans— 
and so to each other — that we begin to en- 
joy all the richness he intended when he 
planned marriage in the first place. Read 
the rest of the chapter! It is a joyful 
privilege to "submit" to such leadership 
and care! 

"Individual identity," whether male or 
female, is not a New Testament concept. It 
is neither more nor less than a new, 
modern label tor old-fashioned selfishness, 
which can also be spelled "s-i-n." It robs its 

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April 1976 MESSENGER 33 

proponents of the privilege of finding the 
place in the body of Christ designed for 
them by his infinite love. People were in- 
tended from the beginning to find the 
meaning of their li\es in relationship— with 
the Lord and with each other. That's what 
the church — and the family — is all about! 

Even in Jesus' own day, his talk of find- 
ing one's true self by losing it in loving 
service was not exactly received with wild 
enthusiasm. In fact, it helped to get him 
killed! But those of us who choose to 
follow him choose service as a way of life; 
a privilege, not a bondage — whether it be 
to family, to church brotherhood, or to the 
unbelieving. It makes little difference. 
There is a time for each. 

When our children were small, they did 
consume by far the greater part of my time 
and energy. But they grow up so fast! 
We'\e been blessed with four boys, who are 
se\en to thirteen, and they are still the ma- 
jor task the Lord has assigned to us. But 
even now. we're occasionally enjoying the 
beautiful privilege of ministering to 
others — all six of us together reaching out 
beyond the circle of our family. And 
already, the Lord has begun to give us a 
glimpse of other possibilities that there will 
be to serve him and his people when the 
boys are grown and gone. Each phase is 
different, and each, despite its frustrations, 
is a precious privilege. 

And so my heart aches for you, dear 
sisters — for those who, like Marabel, feel 
compelled to put on a "helpless humility" 
act to mask a scheme to dominate; and for 
those who, like Beth, react against this 
former position so vehemently that they 
rob themselves of the beauty of God's 
design. Independence is lonely. So I pray 
that in his word, by his Spirit, you may 
both discover the joy of w/er-dependence; 
indeed, that we may all learn more fully to 
live and serve "submitted to one another 
out of reverence for Christ." D 

Sarah Alexander-Mack 

Balloting. It's all 
in the name? 

The other day I saw my friend Ralph 
Hernandez coming out of the bank and 
1 called to him. But he didn't seem to 
hear me. Running up to him, I caught 

his arm and sure enough it was Ralph. 

"Ralph, didn't you hear me? How are 

"Oh, hello, Sarah. Yeah, 1 heard you 
calling, but I don't respond to that name 

"Why, what name are you using?" 

"Ziegler, Joe Ziegler. How do you like 
it?" he asked with a grin. 

"Fine, but why the change?" 

"Well, you know there was district con- 
ference last month and I was on the slate 
for an opening, and I got bombed in the 
balloting. Trouble is, that wasn't the first 
time. I can't seem to get elected." 

You could tell my friend Ralph wasn't a 
birthright Brethren — using words like 
"bombed" in a peace and temperance 
church. Anyway, I could tell he was 

"I figure it this way," he said. "Who's go- 
ing to vote for a name like Hernandez in a 
church filled with Bowmans. Klines, 
Groffs, Weavers, Hornishes, Petersimes, 
and Royers? And to make it worse, I can't 
even claim part of eastern Pennsylvania in 
my upbringing." 

I had to agree with Ralph, er, Joe, that 
the less than Germanic sound of Her- 
nandez had a certain non-Brethren ring 
about it. With a name like that he couldn't 
even get on a study committee for using an 
antiseptic in the footwashing basin. 

Poor Joe was very unhappy. "When peo- 
ple vote, say at district conference, they 
don't know the person," he said. "With a 
name like Miller or Hoover they feel they 
ought to know them. They feel more com- 
fortable voting that way. It's not just a 
name then. He's one of the/aw(7r. " 

Ralph, er, Joe had a point. Ralph Her- 
nandez doesn't stand a chance, though 
there isn't an iota of malice intended 
in the selection. Joe Ziegler has a good 
all-American and all-Brethren sound 
to it. 

"But you blew it, Ralph, ... ah, sorry, 
Joe. You chose the wrong name." 

"How's that?" 

"Haven't you noticed the technique? 
Like twenty years ago to get somewhere in 
the church you used your first initial and 
your middle name as your given name. 
Look at S. Loren Bowman. He made it to 
the top with that name." 

"Yeah, I see what you mean," Joe says, 
his spirits rising a bit. 

I contmued: "Then there's A. Stauffer 

Curry, and he used to work at the 
Brotherhood offices and was twice 
moderator of Annual Conference. Now 
there are younger persons — J. Bentley 
Peters and H. Lamar Gibble at the offices 
who use the same technique. And how 
about A. Blair Helman, C. Wayne Zunkel, 
M. Guy West, W. Hartman Rice, and R. 
Russell Bix. ..." 

"I get the picture now," Joe broke in. 
"How does J. Joseph Ziegler sound to 

"No. no," 1 tell Joe. "Like I said, that 
was the old technique to getting places in 
churchdom. There's another way 
today." "Yeah, you're right," Joe said 
with a wry smile. "And I think 1 know the 
way. You've got to use all three names. 
There's John David Bowman, Stephen 
Breck Reid ..." 

Joe was really getting excited now. I 
could hardly contain him. "... and look, 
the key is using your mother's maiden 
name and you have that Brethren identity 
really locked in," he said. "Look at Paul 
Minnich Robinson. He went on to become 
seminary president with that name." 

I had to agree that was good, but still 
not the clincher. "Oh, what's the latest ap- 
proach?" my friend Joe asks. 

"You've got to become a woman." 

"What, you're kidding," he responded. 

"Well, okay, but you have to take a 
woman's name, a three-word name with 
the middle name your maiden name. Then 
you'll be solid Brethren." 

"Oh, come on," Joe says, thinking I'm 
pulling his leg. 

"It's true," I tell him. "Look at the past 
issues of Messenger. Look at the bylines. 
That's the key to who the 'comers' are in 
the church," I said. 

"Yeah, yeah, 1 think I see now," Joe 
says. "There's Mary Cline Detrick, Louise 
Denham Bowman, and Lois Teach Paul — 
they all work for the church." 

"Okay, now you're moving. You've got 

Joe is really thinking now and there is an 
absolute radiance about him. "Then there's 
Doris Cline Egge and Esther Pence Garber 
and Mildred Hess Grimley and ..." 

"That's it Joe, that's the way to winning 
friends and infiuencing votes in the Church 
of the Brethren. It's all in the name. After 
you're voted in, what can they do when 
you turn out to be a man? 

"Besides," I tell him, "you've heard the 

34 MESSENGER April 1976 

fuss about the sexist name of the 
denomination. You could be in the 
forefront of that movement. You'll be in 
the perfect centrist position. Why, it might 
even become a biennium goal." 

Joe suddenly perked up. "Hey, I've been 
thinking. How does this strike you? 
'Shirley Beahm Brumbaugh."" 

"Terrific, Shirley, terrific. The church 
will e.xpect great things from you." G 

Mildred Williams Baker 

Brother Williams 
still remembered 

The February editorial on "The Saints Are 
True Liberators," with its retlections on the 
visit to the grave of J. H. B. Williams m 
Mombasa, Kenva, was excellent. 

In all the years smce father's death, this 
is the first time we have known the official 
name of the cemetery where he is buried, 
and that is most gratifying information. 
.'\lways we have heard that it was the 
"British" cemetery in Mombasa. 

It is difficult to adequately express my 
sincere appreciation to the Messenger 
editor and to M. R. Zigler for taking the 
time and making the effort to locate the 
grave. I never cease being amazed that so 
many folks still remember father and the 
circumstances ot his untimely death after 
almost 55 years! 

My brother. Charles, was 12 years old at 
the time, I was ten, and our little sister, 
Bonnie, was lour. Mother died four years 
later as the result ol typhoid resulting from 
polluted water drank at our Annual Con- 
ference held at Winona Lake. Ind., in 
1925. We three children made our home 
with our maternal grandparents in 


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Valley Forge, PA 19481 

April 1976 MESSENGER 35 

Belle\ille, Kansas, following mother's 
death, and thus our li\es were changed 

Charles died about 15 years ago; his 
family lives in Kansas City. Kansas. Bonnie 
li\es in Omak. Washington. 

We enjoy life at Hillcrest Homes where I 
retired Jan. 1 after almost seven years as 
administrative assistant at Woods 
Memorial Convalescent Hospital — a part 
of Hillcrest. It has been a joy to work in 
this capacity and to still feel a part of one 
arm of the church as it serves the needs of 
some of our retired senior citizens. 

■Again my thanks for Messenger's ex- 
cellent account of the visit to Mombasa 
and the effort that was made to find and 
visit father's grave. U 

J. Gilbert Ware 

The afterglow of 
Mattie Dolby 

Few articles could have brought the sur- 
prise, pleasure, and desire to reconsecrate 
ourselves as did >our January story about 
Mattie Dolby. 

We all called her "Aunt Mattie." We 
knew her from the time we were little 
raggedy tots until her death, when most of 
us were in college. Although we talked to 
her daily, I find after reading your article 
how little we knew about her background 
or the trials or problems she had suffered. 
She never spoke of them. She never 
seemed to look back. 

She encouraged us all to get an educa- 
tion, but she would have hooted at us for 
considering education a source of wisdom. 
Clearly, we all understood God to be her 
great source of poise and power. 

1 am reminded of a phenomenon seen 
every now and then if you watch very care- 
fully. Occasionally, shortly after the blaz- 
ing ball of the sun drops behind the 
horizon, the atmosphere becomes suffused 
with a translucent color, but gradually 
fades. And then an afterglow appears and 
lingers long after dark. 

That is a perfect picture of the beautiful 
outreach of Aunt Mattie's life. She has left 
behind a light which reveals many things 
more clearly than they were seen when the 
sun was shining. It seems the eternal 
qualities of her soul were somewhat ob- 
scured by our humanity and our fallibility. 
In the sunshine, she was just "Aunt Mat- 
tie." But now that the sun has set. Aunt 

Mattie's unshakable faith in God and her 
uncompromising stand for right stand out 
with new meaning. We remember with 
quickening hearts her sacrificial and 
prayerful support. Long after the sun has 
set, her life shines on as a perfect after- 
glow to light the lives of those left behind. 

Her congregation consisted mainly of 
dedicated, conscientious young people, 
who strongly influenced their community. 
Nothing like it has existed in Urbana since 
her death. Is it just a coincidence that from 
her small congregation of raggedy young 
men there have emerged teachers, 
ministers, talented musicians, a Peace 
Corps member, social psychologist, a civil 
engineer, and two university professors? 

We heard her preach. We witnessed her 
love and concern. We felt her prayers. On 
her deathbed she asked to speak to each of 
us individually. It was her final act of love 
and concern for her little flock. To how 
many countless persons is the afterglow of 
her life still a blessing? 

My life has not been without flaws or 
above reproach. I find I am prone to mis- 
takes in judgment and faults in personality 
many times. I have been blundering, and 
sometimes downright stupid, but I too 
would seek the eternal qualities which 
shed the afterglow. I pray, "Oh God, my 
Father, help me to live so that the after- 
glow of my life will shine in revealing 
clarity in the lives of others as did our 
own "Aunt Mattie." D 

Alvin K. Funderburg 

Edith Dresher's 
endearing quality 

Many of the readers of Messenger re- 
member Edith Dresher whose long life of 
service for Christ ended with her death re- 
cently at the Brethren Home in Greenville, 
Ohio. Edith was the second daughter of 
Henry and Mary Dresher, active workers 
in the Donnels Creek Church of the Breth- 
ren their entire lives. She was a teacher par 
excellence in the elementary schools of 
North Manchester, Indiana, and was a 
loyal friend of Manchester College, serv- 
ing as a trustee, to the very end. 

Edith had many endearing qualities 
among which was the ability to make you 
feel you were the most important person in 
the world. No matter what you said she 
was genuinely interested and could hardly 
wait to hear more. She had a unique way 

of interjecting "My, my, what do you know 
about that" at just the right time and in 
just the right way to keep you talking for 

A few years ago I stopped in to see her. 
She had retired from teaching and was liv- 
ing alone in the historic home of her long 
departed family, just south of North 
Hampton, Ohio, but lonely she was not. 
Every wall of that sturdy brick house 
echoed the love of those who had lived 
there for over sixty years. And everything 
was in its usual place just as always. Uncle 
Henry's cane was right by his leather chair. 
Ruth's Bible was lying on a writing table. 
Dorothy's sewing equipment was ready for 
making more prayer coverings. And Aunt 
Mary's sunbonnet was still hanging on the 
same peg it had always hung on. All this 
was familiar to me because as a boy I 
liked to visit the Dreshers above all. Where 
else on earth could you get all the pickles 
you wanted, and then a few more to eat on 
the way home? 

In the course of our conversation I 
asked Edith a question that I don't think 
she was expecting. I asked her if she could 
remember any instance in which God had 
definitely answered a personal prayer. She 
thought a moment and then her eyes 
lighted up and she told this delightful 

"Many years ago I went to Chicago to 
visit a friend who was working at the 
Bethany Bible School. Saturday came 
along and my friend asked me if I cared to 
go with her to visit an elderly lady in some 
other part of Chicago. That seemed excit- 
ing, so the two of us and a third friend 
boarded the Elevated and headed toward 
our destination. After awhile my friend 
suddenly realized that she had left the ad- 
dress of the elderly lady at home, and she 
didn't even remember her name! The three 
of us held a short conference and decided 
to bow our heads and ask God for 
guidance. We did this and then sat silently 
for a long period of time as the train made 
its periodic starts and stops. At one par- 
ticular stop we all got up and made our 
exit, still not saying a word. We walked a 
few blocks from the station, turned up a 
small side street, and then made one or two 
more turns. About this time we passed by a 
house where a lady was anxiously looking 
out the window. We knocked at the door 
and behold, we had found the right place! 
And do you know how many houses there 
are in Chicago?" 

This time it was my turn to say, "My, 
my, what do you know about that!" D 

36 MESSENGER April 1976 

^^[LairDTiDDlig] pcDDOHl^^ 

116th BVS 
Training Unit 

Teresa Bailes. Auburn. Ind.. 
to Mother Goose Child Devel- 
opment Center. Elgin. III. 

Steve Bell. St. Charles. III. to 
Teen Challenge. Rehrersburg. 

Kurt Bieber. Akron, Pa., to 
Stone Church oi the Brethren. 
Huntingdon. Pa. 

Geoff Brumbaugh. Elgin. III.. 
to Bethany Seminary and 
Church of the Brethren General 
Offices. Oak Brook and Elgin. 

Jan Cassel. Hershey. Pa., to 
Gould Farm, Monterey. Mass. 

Rebecca Church. Hunting- 
don. Pa.. to Huckleberry 
House. Timberville. Va. 

Neva Clayton. Burke, Va.. to 

Dale Dowdy, Shickley. Neb., 
to Church of the Brethren 
General Offices. Elgin. 111. 

Ineke Drees. Netherlands, to 
Gould Farm. Monterey. Mass. 

Steve Gall. Milford. Ind.. to 
Prairie Opportunity. Stark- 
ville. Miss. 

Bill Gearhart. Hagerstown. 
Md.. to Lititz Community Cen- 
ter. Lititz. Pa. 

Becky Geesaman, Grantville. 
Pa., to Full Year Full Day 
Head Start. Lancaster, Pa, 

CaUin Greiner. Manheim. 
Pa., lo Delta House Develop- 
ment Corp.. Indianola. Miss, 

Gayle Gross. York. Pa., to 
Norborne Day Care Center. 
Martinsburg. W. Va. 

Glenn Huffman. Mt. Craw- 
ford. Va., to National Council 
on Crime and Delinquencv. 
Washington. D.C. 

Rhonda Johnson. Colorado 
Springs. Colo., to Blooming- 
ton Christian Center. Bloom- 
ington. Ind- 

Pai Jordan. Avilla. Ind.. to 
Boulder Hill Church of the 
Brethren. Aurora. 111. 

Ray King, Baltimore. Md., to 
Indo-China Resource Center, 
W'ashmgton. D.C. 

Bonnie Kline, Baltimore. 
Md.. lo Church of the Breth- 
ren General Offices, Elgin. 111. 

Steve McCumsey. Harrison- 
burg, Va., to Bloomington 
Christian Center. Blooming- 
ton. Ind. 

Terrie Miller. La Verne. 
Calif, to Church of the Breth- 
ren General Offices. Elgin. III. 

Lorie Miner. Chambersburg. 
Pa., to Mother Goose Child 
Development Center. Elgin. 111. 

Lin Moyer. Lancaster, Pa., 
to Better Way. Inc.. Elyria. 

Loretta Negley. Newburg, 
Pa., to Bethel Church of the 
Brethren. Napervilie. 111. 

Sharon Ross, Loganville, 
Pa., to Norborne Day Care 
Center. Martinsburg, W. Va. 

Marci Smith. New Castle. 
Del., to Church of the Breth- 
ren Washington Office, Wash- 

ington. D.C. 

Tim Speicher. North Lima. 
Ohio, to Church of the Breth- 
ren Washington Office. Wash- 
ington. D.C- 

117th BVS 
Training Unit 

Martin Bosch, of West Ger- 
mans, to Voice of Calvarv. 
Jackson. Miss. 

Jo Ann Bowman, of New 
Carlisle. Ohio, to Neighbor- 
hood Uniting Program. Brent- 
wood. Md. 

Jane Buckwaller. of Lan- 
caster. Pa., to Child Day Care 
Center. Plymouth. Ind 

Earl Diberl. of Bedford. Pa.. 
to Bndgewater Home. Bridge- 
water. Va. 

Deb Diehl. of York. Pa., to 
Vicksburg Childrens Clinic. 
Vicksburg. Miss. 

Dave Dombach. of Lititz, 
Pa., to Community Church of 
the Brethren, Hutchinson, 

Jess & Lavaun Dunning, of 
Eugene Ore., to Daniel Boone 
Development Corp.. Man- 
chester. K\, 

Ron Frant?. of Harrisburg. 
Pa., to United Farm Workers" 
Office, Chicago. 111. 

Deb Good, of Baltimore. 
Md-. lo Northern Ireland 

Bob and Bonnie Henderson, 
of Perrysburg. Ohio. lo Church 
of the Brethren. Orlando. Fla, 

Barb Huyett, of Reading, 
Pa . to Day Care Center. Inc.. 
Indianola. Miss. 

Sharon Kelsey. of Columbia 
Cit\. Ind. to Peter Becker 
Memorial Home. Harlevsville. 

Diane Metzger. of Claypool. 
Ind,. to Boulder Hill Neigh- 
borhood Church of the Breth- 
ren. Aurora. III. 

Marsha Miller. of 

Wenatchee. Wash., to Handi- 
Camp. Inc.. Tucson. Ariz. 

Steve Nowak. of Warren. 
Mich-, to Poland 

Ray Over, of New Enter- 
prise. Pa., to Lend-A-Hand 
Center. Walker. Ky. 

Dan Retry, of Tipp City. 
Ohio, to Maple Spring Church 
of the Brethren. Hollsopple, Pa. 

Bill Pocklington. of South 
Standard, 111,, to Pathway 
House. Canton, Ohio 

Karen Rowe. of North Web- 
ster. Ind., to Office of Rep. 
Robert Clark. Lexington. Miss. 

Debbie Sargeanl. of Whittier. 
Calif, to Full Year Full Day 
Head Start, Lancaster, Pa. 

Jerry Shenk. of Elizabeth- 
town. Pa., to Community 
Church of the Brethren. 
Hutchinson, Kans 

Brenda Steele, of Hopewell, 
Pa., to Cross Keys Brethren 
Home. New Oxford. Pa 

Sally Swavely. of Pottstown. 
Pa., to Bloomington Christian 
Center. Bloomington. Ind. 

Jane Stansbury, of New 

Cumberland. Pa., to Camp 
Harmon>. Hooversville. Pa- 
Chris Weichert. of West Ger- 
manv. to SUNA. Saginaw. 


James Baker, licensed Dec. 
14. 1975. Cerro Gordo. Illi- 
nois W'isconsin 

Fred D. Beam, ordained Dec. 
21. 1975, Conemaugh, Western 

Earl Crissman. ordained 
Sept. 14. 1975. Berkey. Western 

V'erda Faw Gibble. licensed 
Nov. 30. 1975. Ambler. Atlantic 

William Hayes, licensed Feb. 
9. 1976. Center. Northern Ohio 

Galen Hoover, ordained Dec. 
14. 1975. Mount Jo\. Western 

Glenn Hershberger Mitchell, 
licensed Dec- 28. 1975. Mar- 
tinsburg. Middle Pennsylvania 

Michael Sanduskv Jr.. li- 
censed Dec. 14. 1975! Windber. 
Western Pennsylvania 

Pastoral Placements 

Bruce Bennett, lo We Care 
Fellowship. Northern Indiana 

Frederick J. Crawford, to 
Bethel. Western Plains 

Ralph Ebersole. from Camp 
Blue Diamond. Manager. Mid- 
dle Pennsylvania, to Tyrone 
Spring Mount. Middle Penn- 

Israel Gorden. from Belh- 
anv. Northern Indiana, to re- 

James Griffith, to Peterson's 
Chapel. Southeastern 

Albert Haughi. to retirement. 
Middle Pennsvlvania 

Kenneth W. Hollinger. from 
Cedar Creek. Northern In- 
diana, to Maple Grove. 
Northern Indiana 

Elmer Leckrone. to interim. 
Easley. Southeastern 

Willis Maugans. from Mon- 
ticello. South Central Indiana, 
to retirement 

Mark Melton, to Bachelor 
Run. South Central Indiana 

Victor S- Norris. from 
Ardenheim. Middle Penn- 
sylvania, to Cherry Lane, 
Snake Spring. Middle Penn- 

James W. Tyler. from 
Dayton. Emmanuel. Southern 
Ohio, to Annville. Atlantic 


Mr. and Mrs. Ray Adams, 
Marion. Ohio. 50 

Mr. and Mrs. Walter Bloom, 
Boonsboro. Md.. 67 

Mr. and Mrs. John H, Eber- 
ly, Sebring. Fla.. 50 

Mr. and Mrs. William L. 
Fullmer. Modesto, Calif. 50 

Mr, and Mrs. Jesse Graybill. 
Wenatchee, Wash.. 50 

Mr. and Mrs. Earl Grove, 
Keswick. Iowa. 60 

Mr, and Mrs, Henry Marker. 
Wenatchee. Wash., 60 

Mr, and Mrs. Rov Miller. 
Cando. N.D,. 60 

Mr. and Mrs, Medford 
Neher. Pompano Beach. Fla.. 

Mr, and Mrs, Cyrus Over. 
Roaring Spring, Pa,. 50 

Mr- and Mrs Ray Rinehart. 
Richmond. Ind.. 50 

Mr. and Mrs, Ortense 
Rogers. Sebring. Fla . 50 

Mr, and Mrs. ,A1 Schrauger. 
Hatfield. Pa,. 60 

Mr- and Mrs, Calvin Sharrer. 
Coopershurg. Pa . 50 

Mr and Mrs, H Edward 
Shull. Franklin Grove. 111.. 50 

Mr. and Mrs, Lawrence 
White. Nappanee. Ind.. 50 

Mr and Mrs, Earl 

Whitehead. Warsaw. Ind.. 50 


Gary Acker. 25. Temple Citv. 
Calif. Dec. 31. 1975 

Bruce Anderson. New Ox- 
ford. Pa,. Dec, 22. 1975 

Phyllis M. Ankeny. 61. New 
Enterprise. Pa.. Dec 2. 1975 

Lottie C, .Arnold. 75. 
Roanoke. Va.. Jan 2. 1976 

Harrv Atkinson. 66. Marion. 
Ohio. Nov. 18. 1975 

Howard Bergev. 71. Palmvra. 
Pa.. Dec. 4. 1975 

Rose Blough. 71. Dun- 
cansville. Pa . Dec. 8. 1975 

Charles A, Bonebrake. 80. 
Sebring. Fla.. Jan, 10. 1976 

Leta Bowers. 92. Elkhart. 
Ind. Jan. 5. 1976 

Frances A. Bowser. 79. Kit- 
tanning. Pa-. Dec- 23. 1975 

Agatha Bradfield. 86, North 
Manchester. Ind.. Nov. 2. 1975 

Norma Brewer, 55. Get- 
tysburg. Ohio. Nov. 26. 1975 

J. Homer Bright. 96. Green- 
ville. Ohio. Jan- 20. 1976 

Ewell Brown. 86. Burnsville. 
N.C-. Dec. 9. 1975 

Daisv Brubaker. 48. Dun- 
cansvilie. Pa,. Dec, 2. 1975 

Charles Brumbaugh. Avilla. 
Ind.. Jan. 7. 1976 

Anna Buck. 91. Mt, Morris. 
111,. Dec. 16. 1975 

Rebecca Bunner. 19. Ft. 
Wayne. Ind., Sept. 1975 

Marv Alice Burns. 53. Ne\^ 
Carlisle. Ohio. Dec, 25. 1975 

Marguerite Cahili, 74. 
Marion. Ohio. Dec. 22. 1975 

Elsie Carey. 68. North 
Manchester. Ind.. Nov 1. 1975 

Daniel J. Carper. 28. 
Quakertown. Pa.. Oct, 27. 1975 

Elliott Vern Chamberlain. 41. 
North Manchester, Ind.. Dec. 
12. 1975 

Bertha M. Chilcoat. 91. 
Rockhill Furnace. Pa.. Dec. 12. 

Sam Clark. 71. Johnson City. 
Tenn.. Oct. 24, 1975 

B. F. Click. 73. Florence. 

Ky.. Jan. 9. 1976 

Eva H. Click. 75, Wevers 
Cave. Va., Sept 15. 1975 

Mav L. Cline. 83. Wevers 
Cave-. Va.. Oct. 3. 1975 

l-eland Coffman. 37, South 
English. Iowa. Nov. 7, 1975 

Margaret A. Coffman, 50, 
Huntingdon. Pa . Nov. 9. 1975 

Catherine W. Cook. 62. 
Bridgewater. Va.. Oct. 19. 1975 

Mary Conner. 69. Clover- 
dale. Va.. Dec. 12. 1975 

Marv Crawford. 70. York. 
Pa.. Nov. 22. 1975 

Marvel Crowe. 79. La Verne, 
Calif. Dec. 24. 1975 

Mary Rinehart Curry. 85. 
Richmond. Ind., Jan. I. 1976 

Harold Custer, 65. H um- 
melstown. Pa.. Nov 29. 

Philip Davis. 57. Glendale. 
Calif. Dec- 28. 1975 

Verna R, De Hart. 95. Laton. 
Calif. Dec. 27. 1975 

Ethel Brubaker Denlingcr. 
83. Sebring Fla.. Dec. 10. 1975 

Virgil Dilling. 68. Ft. Wavne. 
Ind.. Nov 9, 1975 

Lewib Hobart Dishon. 68. 
Cloverdale. Va.. Dec. 21, 1975 

Elias Dohner. 81. Lebanon. 
Pa,. Jan, 12. 1976 

Lilly Dunlop. 88. Modesto. 
Calif. Dec. 24. 1975 

Rose V. Ebersole. 89. La 
Verne. Calif. Jan, 4. 1976 

Edith Eichenberger. 71. East 
Petersburg. Pa . Nov. 30, 1975 

Catherine Wagonor Emmert. 
68. Redfield. Iowa. Dec. 23. 

Floyd C- Emrick. 65. 
Lewisburg. Ohio. Nov. 5. 1975 

Lewib Erb. 53. Elkhart, Ind.. 
Nov, 18. 1975 

Edna M. Ferguson, 67. Se- 
bring. Fla.. Nov. 27. 1975 

John E. Fetter. 55. Wood- 
bury. Pa.. Nov. 9. 1975 

Charles Figard. 51. Windber. 
Pa., Nov- 29, 1975 

Bessie M. Fike. 84. Jasper. 
Mich.. June 1. 1975 

Florence Firestone, 88. 
TroutviUe. Va.. Dec. 29, 1975 

James W. Fleming. 86. Har- 
risburg. Pa.. Nov. 3. 1975 

Richard C Fleming, 52, 
Glendora. Calif. Dec- 29. 1975 

Lenora Flora. 94. Cloverdale. 
Va.. Jan. 18. 1976 

Iva Brubaker Florv. Great 
Bend. Kans.. Nov. 18. 1975 

Martha P. Fluke. 89. 
Altoona. Pa-. Jan, 16. 1976 

Leela Fornwall. 77. Altoona. 
Pa.. Nov. 4. 1975 

Nettie C. Garber. 100. Staun- 
ton. Va.. Jan. I. 1976 

Russell Garwick. 59. Dallas 
Center. Iowa. Dec- 23. 1975 

Mary Glaze. 80. North 
Manchester. Ind,. Dec. 25. 1975 

David Click. 54. Leola. Pa.. 
Dec, 19. 1975 

Minnie Root Grober. 83. La 
Verne, Calif. Jan. 14. 1976 

Harrv Goss. 99, Lewistown. 
Pa.. Jan. 2, 1976 

Anna Becker Gross. 86, 
Lititz. Pa.. Dec, 20. 1975 

April 1976 MESSENGER 37 


Tea at the fair — Brethren provide 
Cheapest drink on the grounds' 

Remember the Kansas congregations that 
ha\e made a tradition of offering free 
coffee over the long Labor Day weekend at 
Four Mile Corner? (See Messenger. 
September 1975, page 10.) 

Well, in lllmois it"s tea. and it's not free, 
but It was the cheapest thmg to drink at the 
Illinois State Fair last August, thanks to 
ten Illinois Brethren congregations. 

Some 700.000 visitors swarm o\er the 
grounds at Springfield during the ten-day 
e.\tra\aganza. ad\ertised as the world's 
largest agricultural fair. Along with the 
people have come commercialism and the 
loss of the rural atmosphere. High prices 
and alcohol abuse are two widespread 
characteristics of the fair. 

Springtield Brethren, bothered by the 
loss of the simple values of the fair and its 
increasing complexity, suggested that a 
booth on the fair grounds might sell iced 
tea at cost as the "cheapest drink on the 

Inspired b> the Nestea plunge commer- 

cial. Charles Holsheiser suggested the idea 
as a way of witnessing to concern about 
overindulgence in alcohol. "The good-sized 
cup at a "no frills' price would give a wit- 
ness against greed and for the simpler 
values we believe in. What's more, it would 
be a chance for us to show brotherly and 
sisterly love to the hot and thirsty passing 
by." he added. 

Ihe Springfield Brethren and volunteers 
from other churches staffed the booth for 
the ten-day fair in addition to purchasing 
needed supplies. The district witness com- 
mission provided some initial funding to 
help rent the booth, and the prices on the 
14-ounce cups of iced tea and lemonade, 
selling at 15 and 20 cents, were kept at a 
minimum, intended only to recover cost of 
rent, sales tax. and materials. Most cold 
drinks at the fair sold for two or three 
times the Brethren price. Still. 7.000 cups 
of iced tea later, an unintentional profit of 
several hundred dollars had been ac- 
cumulated. D 

Mary Link and Barry H'eber of the Springfield church: just a testimony in a tea cup. 

Westminster gets inside story 
hot off the Hebrew press 

The fifth grade class from the Westminster 
Church of the Brethren, Md.. have dis- 
covered a way to make studying the Old 
Testament just a little more palatable. 

As one teacher. Pat Ecker. put it. "When 
we first learned that we would be studying 
the Old Testament we thought. "Oh. 
brother!' Then we hit on an idea of writing 
a newspaper dealing with the important 
events of that time." 

Entitled The Hebrew Expedition, the 
newspaper headlined such events as the 
birth of Isaac, Abram trying to convince 
his people to go with him to Canaan, and 
Isaac's accidental blessing of Jacob. 

One fifth grader wrote, ".Abram told his 
people the\ would mo\e to a new land. 
The people weren't sure they wanted to go. 
After a couple of days they said okay. The 
ne.xt day they packed up all their things." 

Another article Hashed the word about 
the loss of Joseph. "Jacob loses his favorite 
son. Joseph is his name and is one of 
twelve sons. He is about 5' 2", blue eyes, 
young, wearing a red robe. If found, please 
return to Jacob right away!" 

The newspaper e\en carried a classified 
ad section including such things as, 
"Wanted: Baby boy supplies. Contact 
Abraham or Sarah if you have any." 

.Although The Hebrew Expedition has 
been limited to one edition, it grew out of 
an ongoing curriculum emphasis. The 
Westminster church has developed its own 
curriculum for the church school depart- 
ment, and the newspaper was an out- 
growth of Bible study. 

The newspaper was circulated on Sun- 
das morning along with the bulletins. The 
fifth graders and other church school chil- 
dren participated in the Sunday morning 
service presenting skits as a further 
demonstration of their knowledge of the 
Old Testament. H 

38 MESSENGER April 1976 

Springfield has not lost its saltness. 
junior highs demonstrate with award 

Most of us wouldn't take it as too much of 
a compliment if we were told that we had a 
salty personality. The term conjures up 
visions of cross old seamen with cynical 
and cutting wit, sharpened by too many 
years battling a losing war against the 

The junior high youth of the Springlield 
Church of the Brethren. Akron. Ohio, had 
a different definition of salt in mind, how- 
ever, when they presented their 1975 Salt 
Award to Ralph Ingold. 


While studying the words from Matthew 
5:13, "You are the salt of the earth," the 
class decided to bestow a Salt Award on 
some member of their congregation. 
Names were suggested and voted upon in 
seeking the "saltiest" of God's servants in 
the Springfield church. 

When the honor fell on Ralph they 
called him to their classroom and pre- 
sented him with the 1975 Salt Award. It 

"Matthew 5:13 — You are the salt of the 
earth. The junior high class has chosen 
Ralph Ingold the Salt Award winner. We 
feel you have found countless ways to live 
in the spirit ot Christ's love in the many 
things you have done this past year in the 
church, and in your daily life, setting an 
example for young lives to follow." [j 

Marilla and Lakeview prove 
backward can be forward 

Outworlders have at times described, with- 
out justification, the simple Brethren as a 
backward people. If they had attended 
either the Manila or Lakeview Churches of 
the Brethren on a Michigan Sunday morn- 
ing in mid-November, however, they would 
have had ample reason to apply that label. 

Pastor Don Willoughby lead both con- 
gregations in backward worship services as 
a way of impressing upon churchgoers that 
the worship experience is created and en- 
tered into as a whole entity, each e\ent 
building on and expanding a theme of wor- 

He shared his feelings that a sermon is 
preached all through the hour of worship, 
not just at a designated time. 

Upon arriving at church, the worshipers 
were startled to receive blank bulletins. The 
service proceeded — the postlude. benedic- 
tion, closing hymn, sermon — all the way to 
the beginning. 

In one of the two parishes, when the 
point arrived for children to go to junior 
church, those involved elected to stay for 
the adult church service, determined to fol- 
low the experience through to the invoca- 
tion and call to worship. 

Following the prelude, Don asked the 
congregations to write and plan a Sunday 
morning worship experience using the 
blank bulletins. Chronic doodlers found 
space between their Sunday morning scrib- 
bles to jot down suggestions for a Sunday 
worship service. The bulletins were given to 
the ushers at the conclusion of the service. 

Some of the suggestions for the self- 
styled service were traditional, while others 
outlined new ideas or substitutions for the 
customary order of service. Several of the 
bulletins contained statements of faith and 
support, but nobody suggested that the 
service be backward. Once was enough! □ 

Dallas Center — for remembering: 
memorial files, not tombstones 

In keeping with the spirit of the Life- 
Stewardship program adopted by Annual 
Conference in 1975, the Dallas Center 
(Iowa) Church of the Brethren has estab- 
lished a memorial file to include a folder 
about each deceased person who has been 
a member of the Dallas Center Church. 

As part of a centennial celebration in 
mid-November, a filing cabinet was pre- 
sented to the church in honor of A. A. and 
Bertha W. Royer, who were faithful 
workers in the Dallas Center congregation 
for over halt a century, before their deaths 
during the 1960s. Their children are 
Harold, Merlin, Irene, Lois, John, Carl, 
Virginia, and Bernadlne. 

Each file folder will hold a selection of 
information about the individual. Sug- 
gested items include a picture, obituary, 
cause of death, genealogy, disposition of 
body, biography, miscellaneous materials 
donated by the tamily and friends, and 
space tor signatures and remarks from 
those who view the file. 

In accordance with the proposal- from 
the Life-Stewardship program that the 
emphasis be placed on the life of the de- 
ceased and on our "hopes in the things of 
the Spirit." the memorial provides an 
avenue for concentration on the life of the 

1 he amount that can be said about a 
person in a file folder far outweighs the 
message carried by an inscription on a 
gravemarker. Perusing the file thus be- 
comes a more satisfying experience than 
visiting the grave and a more appropriate 

Those who donated the cabinet feel the 
memorial file may also serve as an alter- 
native in those cases where the cost of a 
gravemarker or the donation, loss, or cre- 
mation of a body prohibit the purchase or 
reduce the reason for a gravestone. The 
memorial file is a way in which all 
members of the congregation can be re- 
membered, and will be a valuable vehicle 
for reducing funeral costs for preserving in- 
formation about family and friends for 
generations regardless of place or manner 
of disposition of the body. □ 

by Terrie Miller 

April 1976 ME,SSENGER 39 


Religion and reality enjoined 

by Frederic A. Brussat 

The story uf David. Part I: David and Saul 
(April y, ABC. 9:00-11:00 pm ET): Part II: 
David the King (April II. ABC. 9:00-11:00 
pm ET) 

Sometimes reading the Old Testament is 
like stepping into a cold shower: ail the 
senses are stimulated and for a brief mo- 
ment one feels an exhilaration that is both 
bracing and abrasive. The story of David 
in I and 2 Samuel and I Kings can have 
that etlect on the reader. The thorough- 
going worldliness ot this picture of David 
is most impressive. Religion and reality are 
not separated but enjoined. Gerhard von 
Rad in his Old Tesiameni Theology points 
out that a Iresh understanding of God's ac- 
tivity in history is reflected in the David 
story. Rather than depicting Jahweh's 
direction of events through holy wars, 
supernatural deeds, or other such spec- 
tacular events, the biblical writers present 
his activity during David's time in another 

"Jahweh's control takes in all that 
happens. It does not let itself be seen inter- 
mittently in holy miracles; it is as good as 
hidden from the natural eyes, but it con- 
tinuously permeates all departments of life, 
public and private, religious and secular 

alike. This special field where this control 
of history operates is the human heart, 
whose impulses and resolves Jahweh in 
sovereign fashion makes subservient to his 
plan for history." 

On April 9 and 1 1, "The Story of David" 
will be presented in an ambitious four-hour 
movie-made-tor-television filmed in Israel. 
Producer Mildred Freed Alberg who 
successfully brought "The Story of Jacob 
and Joseph" to dramatic fruition last year 
is again at the helm. She has chosen 
I imothy Bottoms (Johnny Got His Gun. 
The Last Picture Show. The Paper Chase) 
to portray David as a young man and 
warrior. Keith Mitchell (The Six Wives of 
Henry VUI) is seen as David the King. 
Anthony Quayle. another British actor, 
appears as King Saul. David's predecessor 
and adversary. Jane Seymour is Bathsheba. 
and Susan Hampshire (The Forsyih Saga) 
plays Princess Michal, David's first wife. 
Ernest Kinoy wrote the script, and 
Lawrence Rosenthal provided original 
music. Dr. David Noel Freedman, co- 
editor of the Anchor Bible Series, served as 
consultant to the drama providing 
background material and helping the 
producer interpret the story. David Lowell 
Rich directed. 

The show covers the whole sweep of 
David's career. Part I, "David and Saul." 

David (Timothx Bnimms) winds up /or the pilch in the halite with the giant Goliath. 


depicts the major incidents in his early 
life — his presence in the court of King Saul 
as a musician and armor-bearer, his com- 
bat with Goliath, his adventures as a 
fugitive from the angry King, his friendship 
with Jonathan, and his honorable response 
to Saul's downfall. In Part II, "David the 
King," we watch as the ambitious ruler 
creates a great empire with a capital, court, 
royal residence, and unity of purpose. 

David is one of the most striking figures 
in the Old Testament. He was Israel's 
greatest king, an accomplished warrior, a 
skillful diplomat, a sensitive poet-musician, 
and a man ot deep religious faith. Prophets 
would proclaim him the forerunner of 
Christ. But he was also a man of very 
human faults and passions. Through his 
court historians he himself ensured that his 
reign would be remembered as it was — a 
mixture of sin and a sense of wisdom. 
David put on open display both his faults 
and his accomplishments. Now via this 
television production we see him as a great 
but vulnerable man. 

"The Story of David" provides an ex- 
cellent opportunity for church groups and 
families to talk together about their biblical 
heritage. Ihe following questions raise im- 
portant themes of the program and include 
quotations from the script. 

Questions for discussion 

1. In the first segment, Lawrence 
Rosenthal's music adds a pleasant touch to 
reveal David's musical-poetic abilities. 
Does limothy Bottoms convey to you the 
sense of the youthful David described in I 
Samuel 16:18: "skillful in playing, a man of 
valor, a man of war. prudent in speech, 
and a man of good presence; and the Lord 
is with him"? Were you unhappy or happy 
with the way David's singing of Psalm 23 is 

2. Throughout his lifetime, David was a 
fighter, a man forever under strain. When 
did he become heroic in your eyes? How 
does the battle between David and Goliath 
stack up against your conception of that 
well-known incident? 

3. Some Old lestament scholars have 
claimed that Saul is one of the truly tragic 
characters in the Bible. Do you think his 
fall from power is tragic? Are you sym- 
pathetic to his problems? 

40 MESSENGER April 1976 

4. We learn a hint about Saul's Haw in I 
lamuel 15:17 where the prophet says to 
,im: 'Though you are little in your own 
yes. are you not the head of the tribes ot 
srael?" To what do you attribute Saul's 
ersonal insecurity? 

5. What does David's response to the 
eaths ot Saul and Jonathan say about his 
asic character? 

6. A new kind ot history begins with 
)avid as King. React to the scene between 
.ing David and his scribes when he says, 

1 warn you scribe, let that wonder come 
irough your Phoenician chicken tracks on 
heep skin. Do not let the singers, and the 
torytellers, and the dreamers be elbowed 
ut by your priestly begettings of the 
enerations. And do not bleach out the 
3uls of our fathers to a fish-belly white, 
k/rrte down their sin, their stubbornness, 
leir weakness . . . for that makes them 

7. Samuel to Saul and Nathan to David 
'ere prophets who summoned their kings 
) justice and obedience to God's law. 
k'hat made Samuel and Nathan's words so 
uthoritative? Do you think God sent these 
len as counselors to keep in check the 
anity of kings? Who plays this role for our 
:aders today? 

8. At one point, David asks Jahweh, 
Which is David . . . the warrior who 
ades in the blood of his enemies ... or 
le tool who weeps when he sees 
onathan's eyes in a crippled boy?" Which 
f the two sides do you believe is the real 

9. It the leader of your congregation 
cted like David did with Bathsheba and 
riah, how would you deal with the 

10. Has political power changed much 
nee biblical times? Respond to Abner's 
atement, "You and I know it takes more 
lan a prophet's horn of oil to make a 
ing. We know it takes spear points and 
olitlcs and lies." 

11. In a passage from 2 Samuel 23, 
'avid puts forward a vision of the just 
ing, "When one rules justly over men, rul- 
ig in the fear of God, he dawns on them 
ke the morning light, like the sun shining 
)rth upon a cloudless morning, like rain 
lat makes grass to sprout from the earth." 
•id David live up to his vision? □ 

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April 1976 MESSENGER 41 

SOOlK l?®'^0®\^ 

Why diplomacy failed to bring peace 

by Richard Dudman 

A PEACE DENIED: The United States, 
Vietnam, and the Paris Agreement, by 

Gareth Porter Indiana University Press. 357 
pages Si 5 00 

First the \/aya^iie- affair and recently the 
Angola crisis are fair warnings that we 
should plant firmly in our minds the main 
outlines of the American inter\ention in 
\'ietnam before the unpleasant memory 
lades. The details of the secret com- 
mitments, disguised escalation, false of- 
ficial reporting and contrived public 
relations arguments that \ ictory was essen- 
tial and turning back was unthinkable- all 
those manipulati\e de\ices that were used 
to keep the Indochina war going one wa\ 
or another for 15 years are worth con- 
sidering because a new President with an 
open face and an open manner has alread\ 
shown that he could at least start down the 
same trail 

Gareth Porter alread\ had made his 
name as an anti-war scholar. At Cornell, 
and later as director of the Indochina 
Resource Center in Washington, he 
documented the course of the war. the 
strung-out negotiations intended by the 
L nited States to maintain an anti- 
Communist government in power in 
Saigon no matter what, and the "cease-fire 
war" that tollowed the Pans agreement of 
1973. .Mmost single-handedly, he destroyed 
the "blood-bath" myth used effecti\ely by 
Presidents Johnson, Ni.xon and Ford, as 
well as Secretary of State Henry A. 
Kissinger, to persuade many Americans 
that a Communist victors in Vietnam 
would mean automatic massacre. 

Porter's scholarship and his careful habit 
of putting two and two together produce 
enlightening insights. For e,\ample he 
shows that Dean Rusk's 1967 warning that 
the United States must hold the course in 
Vietnam because in the ne.xt decade or so 

Garelh Porter is a member of the Church 
of ihe Brethren. Polo. Hi He is director of 
the Indochina Research Center in Wash- 
ington. DC. the ori^anizalion accused by 
former L S Ambassador to South Vietnam 
Graham A. Martin (The New York Times, 
February I. 1976) of being responsible for 
"the fall of South Vietnam. " 

42 MESSENGER April 1976 

there would be a billion Chinese armed 
with nuclear weapons was more than an 
off-hand remark. Porter notes that five 
more speeches by administration spokes- 
men in the ne.xt two weeks pointed to the 
threat of an "aggressive" China. With the 
cost of the war in money and lives rising 
steadily, and with increasing doubt whether 
the American people would stand for it 
much longer, the Johnson administration 
had turned to the "Yellow Peril" as a tried 
and true specter to bolster home support. 

Porter's main purpose is to correct the 
public record and show why diplomacy 
failed to bring peace in Vietnam. To do so. 
he puts the Paris talks and their aftermath 
in terms of basic policies of Washington. 
Hanoi, and Saigon going back two decades 
to the Geneva agreement of 1954. He 
shows that the press distorted the failure of 
the Paris agreement of 1973 by the stan- 
dard journalistic technique of "balanced" 
reporting, which often maintained a stance 
of objectivity by telling of violations by 
both sides while avoiding analysis of the 
underlying interests of the parties and the 
dynamics ot the situation. Free of this 
pressure — and with the advantage of 
hindsight — Porter does not hesitate to lay 
the blame lor the long war and the faulty 
peace on Johnson. Nixon and Ford, deter- 
mined as they were to maintain their client 
regime in Saigon. Vietnam's Communist 
leaders, on the other hand, stood to win in 
a fair political contest and had an interest 
in making the treaty work. 

One ot his unexpected findings is that it 

was Nixon, not Nguyen Van Thieu, who 
sabotaged the October, 1972, agreement 
and threw off the schedule of signing the 
cease-fire before the November 7 election. 
The .Nixon administration version and the 
conventional belief has been that Thieu 
balked at several provisions, notably a 
tripartite electoral commission, which he 
feared would develop into a coalition 
government, and the concept of a cease-fire 
in place rather than the withdrawal of 
North Vietnamese as well as US troops. 

Instead. Porter says, it was Nixon who 
decided to put off the signing of the agree- 
ment until after the election. He contends 
that Nixon was unwilling to risk a pre- 
election charge by Thieu that the United 
States was betraying his government's anti- 
Communist struggle. He argues further 
that Nixon was thinking of the US plan to 
turn over huge additional stocks of planes 
and tanks and other weapons just before 
the cease-fire, so that Thieu would start on 
a higher plateau with the one-for-one 
weapons replacement permitted in the 
agreement and would be better prepared to 
defend himselt after the US withdrawal. 
According to Porter's account. Ni.xon had 
decided on the delay even before Kissinger 
went to Paris in mid-October and en- 
countered Thieu's strong objections. Thus 
Ihieu's opposition was not the cause but 
the occasion for delaying the signature, and 
Kissinger's headline-making remark on 
returning to Washington that "peace is at 
hand" was doubly deceptive. 

Ihieu's objections were, of course, very 

Thieu and .M.xon~a parallel ejjort to misrepresent the terms of the Paris agreement. 

real. To persuade him to sign a slightly 
revised agreement even after the US elec- 
tions required Nixon's secret promise to 
send back the US bombers in the event of a 
major Communist violation, the massive 
Christmas bombing of Hanoi and 
Haiphong to give weight to this pledge, 
and a threat by Nixon to cut off US aid 
and sign a separate peace with Hanoi un- 
less Thieu signed the pact. 

Next comes the story of why the main 
political provisions were never im- 
plemented and the cease-fire was never en- 
forced. It comes as fresh history, because 
most Americans long ago grew cynical 
about the war and everything connected 
with it and assumed that the Paris agree- 
ment was never even intended to work and 
that It was merely a device for turning 
South Vietnam over to the Communists. 
Kissinger had fed this belief by his frequent 
statement that all the United States had to 
have was a "decent interval" between US 
withdrawal and a Communist takeover. 


hat promptly developed was a 
parallel effort by Thieu and the United 
States to misrepresent the terms of the 
agreement, particularly its central provi- 
sion that recognized the Provisional 
Revolutionary Government, the political 
arm of the Communist side in the South, 
as a legitimate political entity. According 
to the agreement, the PRG and Thieu's 
Republic of Vietnam (RVN) were to have 
equal status as "the two South Vietnamese 
parties." to keep the peace, "achieve 
national reconciliation and concord." and 
plan for national and local elections. In- 
stead Thieu told his people even before the 
actual signing that the agreement was 
"solely a cease-fire agreement, no more, no 
less," and that "in South Vietnam there is 
one legal government." 

Porter shows that Thieu's all-out 
resistance to the terms of the agreement 
should have been expected. His regime 
depended for its survival on the military 
control of society and restrictions on 
democratic freedoms stemming from the 
shooting war. He had an overriding in- 
terest in keeping the fighting going, deny- 
ing legitimacy to the PRG and eventually 
provoking the United States to resume the 
bombing attacks. Nixon, on the contrary, 
had a perfect opportunity to get the United 
States out of Vietnam once and for all. The 
United States had reached a compromise 

settlement that gave Thieu a chance to 
compete with the Communists in a postwar 
political test. Nixon could have complied 
fully with the agreement and leaned on 
Thieu to comply as well. As Porter puts it, 
the Nixon administration "could have 
transformed the American role from one of 
destroying and dividing a society to one of 
healing not only the physical wounds of 
war but its social and political wounds as 
well." Rather than remaining Saigon's 
patron and sponsor, the United States 
would have become a detached guardian ot 
the peace, with Saigon as a dependent but 
no longer a client. 

But this, too. was out of the question. 
Nixon had kept the war going four more 
years to avoid giving the PRG an equal 
chance in a political contest for South Viet- 
nam's tuture. Instead of breaking off the 
patron-client relation with Thieu, he an- 
nounced that the United States would 
"continue to recognize the government of 
the Republic of Vietnam as the sole 
legitimate government of South Vietnam." 
To carry out this policy, and its implication 
that the United States would continue the 
war by other means, the Nixon administra- 
tion sent in several thousand military 
technicians — many of them recruited 
directly from the military and officially 
"retired" for the purpose — as the last 
American troops were being withdrawn. 

Porter presents a persuasive analysis 
showing that Thieu maneuvered constantly 
to prevent the elaborate peace-keeping 
machinery from being put into action and 
that the final Communist offensive came 
only after systematic cease-fire violations 
by the Saigon side. In fact the sweep down 
the coast to Saigon was actually a response 
to the collapse of Thieu's forces rather than 
a planned campaign. A key factor was the 
congressional decision cutting off all 
bombing of Cambodia and prohibiting 
further military action in Indochina 
without prior congressional authorization. 
Nixon was so weakened by the unfolding 
Watergate scandal by that time that he did 
not dare defy Congress. 

The chain of events leads inevitably to 
Porter's final conclusion, which should be 
America's final lesson and memory of its 
Indochina adventure: "The conflict ended 
in complete military victory for the PRG 
rather than in a negotiated solution, 
because the United States refused to adjust 
Its policy to the new balance of forces 
reflecting the fact that the United States 

clearly would not again intervene with air 
power in Vietnam. Kissinger and Nixon 
refused to use their power to force a 
political change because they found it more 
compatible with both domestic political 
needs and foreign policy objectives to lose 
militarily while playing the 'good ally' than 
to actively seek a political solution to bring 
an end to the war." Q 

Reprinted, wiih permission, from I he New Republic. 
February 7. IV76. 


WANTED— Retired or volunteer couple or 
person as camp manager to live at Camp 
Placid, Blountsville, Tenn,, SE District. For 
job description, living conditions, contact 
Charles R, Lewis, Route 3, Box 685, Jones- 
boro, TN 37659. 

DIG — Participate m an actual archeological 
"dig" in the Holy Land. Seminar in 
Archeology and the Bible. June 3— July 8. 
No prior experience necessary. Contact: Dr, 
Austin Ritterspach (seminar leader), 
Elizabethtown College, Elizabethtown, PA 

TRAVEL— Juniata College Post Conference 
Tour: Alaska. Depart Seattle Aug. 6. 23 days 
includes luxury motor coach through Cana- 
dian Rockies (Banff); Trail of '98; Tour of 
Alaska and Yukon; inside passage cruise 
returning to Vancouver. Special 
arrangements Wichita-Seattle; Vancouver- 
FHome, Information: Harold Brumbaugh, V.P. 
College Relations, Juniata College, Hun- 
tingdon, PA 16652 or call (814) 643-4310, 
Ext. 42 

BUS TOUR— Annual Conference by way of 
Roanoke and Nashville (Grand Ole Opry) to 
Wichita. July 23-August 3, 1976. Write J. 
Kenneth Kreider, R. D. 3, Box 660, 
Elizabethtown, PA 17022. 

TRAVEL/STUDY— Summer cruise with 
credit. LaVerne College Field Studies offer- 
ing. Graduate or undergraduate credit in 
education or music: Classroom guitar, 
recorder, fine arts correlation with other sub- 
jects. Economy fare on cargoliner. Doctor 
aboard. Activities. Continental and Chinese 
cuisine. Mexico/Central America 3 weeks, 
July; Orient 4 weeks, Aug. Information: Ruth 
Lininger, instructor, 1259 S. Leaf Avenue, 
West Covina, CA 91791. 

TRAVEL— Brethren-Anabaptist heritage tour 
of Europe. Aug. 1976 after Annual Con- 
ference. See alT places sacred to our Euro- 
pean heritage. Tour -arranged by Menno 
travel service. Write for information, rates. 
Edward K. Ziegler, tour leader, Rt. 1, Box 36, 
Woodsboro, MD 21798, Tel. (301)845-8620. 

REUNION — Mt. Morris College alumni, 
former students, classmates, former faculty, 
friends. August 7-8, 1976, Classes and 
athletics reunions on 7th. Catered luncheon 
on 8th followed by program, fellowship. 
Place: Mt. Morris Church of the Brethren, 
409 W. Brayton Rd., Mt, Morris, IL 61054. 

April 1976 MESSENGER 43 

Holy Week and holocaust 

Some tnghtening words issued out ot London the 
other da>. the kind of message the Christian 
church urgently needs to heed. And especially that 
segment inclined to uphold the peace witness as 
integral to the gospel. 

.According to the Rev. Lord George Mac- 
Leod. Scottish Presb\terian leader, the human 
race is heading tor a nuclear holocaust w hich only 
the Christian church can a\ert. That is, a church 
renewed b\ being committed to Christ's way ot 

I he founder ot the lona Community ott 
northwest Scotland said both the demand ot 
Christian obedience and the present world 
political situation require the contemporary 
church to be a pacilist church. Evangelistic 
credibility is at stake, he contended. "Against all 
common sense we must face the necessity of 
applying the central doctrine of the cross, the way 
of non\iolence. to the world today." 

Aggravating the current scene, said Lord Mac- 
Leod, is the fact that "forty nations have nuclear 
power; any of them could make nuclear bombs in 
si.x months. One single nuclear missile has 15 
times the explosive power of all the bomb tonnage 
of World War II. 

"The United States has enough nuclear bombs 
for a Hiroshima every day for the next 120 years, 
yet 20 bombs would be enough to destroy civiliza- 
tion. So what are all the other bombs for? Arma- 
ments profiteering. 

"In spite of all the disarmament talks, as yet 
no weapons have been destroyed. Yet all this pile- 
up ot arms does not preserve peace, but onl\ 
makes global conflict increasingly likely." 

In equally impassioned terms United Nations 
Secretary-General Kurt Waldheim has insisted 
repeatedly over the past year that "the world can- 
not be safe, secure or economically sound when 
global military expenditures are nearing $300 
billion a year and when S20 billion of weapons are 
sold annually in the international arms trade." 

Addressing a new session of the Geneva Con- 
ference of the Committee on Disarmament a 
month ago. Mr. Waldheim said that disarma- 
ment issues have to be met with a renewed sense 
of urgency before they become even more formid- 
able and intractable. 

But how'.' Who is to challenge our own 
nation's role as the world's foremost munitions 
merchant'.' Who is to protest the increase in sales 
of American-made weapons from S2 billion in 
1967 to $12.5 billion in 1974'.' Who is to stir public 
debate on the spiraling flow in nuclear and con- 
ventional arms traffic'.' 

At the recent World Council of Churches 
Assembly in Nairobi, disarmament was tagged as 
a major concern and churches from all countries 
were urged to press for alternatives to increased 
military spending. Moreover, the experience of 
the historical peace churches was commended for 
studv by the WCC as it sets out to explore a 
strategy on disarmament. 


historical peace church conference at New- 
ton, Kansas, late in 1935 brought Friends, Men- 
nonites, and Brethren together to state their peace 
convictions and to lav the groundwork tor what 
became the basis of cooperation in Civilian Public 
Service during World War II. On April 10 at 
Bethel College a 40th anniversary celebration, 
called by the Friends, Mennonite, and Brethren 
colleges in Kansas, is to commemorate that 
epochal event. 

What an opportune time to go beyond com- 
memoration to commitment; to address the 
number one peace issue of the day — unrestrained 
arms traffic; to discern what action is required of 
us as peace churches not in the midst of war but 
in the midst of war preparations. 

In sum, to join Lord MacLeod this holy 
season in lifting up the way of nonviolence as the 
central doctrine of the cross. — h.e.r. 

44 MESSENGER April 1976 

Our Rural Heritage 

Scenes like the one below are uncom- 
mon today. When was the last time you 
saw one like it? Tractors have replaced 
plow horses, and the last remnants of our 
agricultural heritage are quickly dis- 
appearing. But the quiet, simple life of our 
ancestors is recalled for us in two new 
books from Brethren Press, Brother 
Harvey and Button Shoes. 

Brother Harvey is the story of a 
Brethren minister who supported his fami- 
ly on a Kansas farm at the turn of the cen- 
tury. One of his six children tells the story 
of Harvey Brammel. $1.50 plus 350 p.&h. 

Button Shoes takes place in a Dutch 
farming community in the Shenandoah 
Valley in the early 1900s. It is the story of 
1 1 children who, with their parents, 
formed a social and economic entity. 
$1.50 plus 350 p.&h. 

So take a break from your hectic world 
and enjoy the slower and simpler world of 
Brother Harvey and Button Shoes. 

Please send: 

copies Brother Harvey 

copies Button Shoes 






The Brethren PresSj^ 
1451 Dundee Ave 
Elgin, IL 60120 






.«,''*<*- -♦*"^ 






''Now that's what 
I call the church 
at work!'' 


i Mr. Buckley 




MAY 1976 

Celebrating a century 

oj Brethren higher 




H /L Marks of Ministry. David S. Young asks. "Once we are convinced 
we are all in ministry in Christ's church, how do we do it?" He then 
suggests fi\e marks to guide our answer. 

^ Q Formation in Ministry: God's Memory and Ours. Speak- 

mg at his inauguration as the fifth president of Bethany Seminary, 
Warren F. Groff stated, "The memory which we all share, and to 
which we ha\e all been recommissioned this day, is a ministry with 'a 
promise and a name at the center of it."" 

20 Selling the Brethren on the Normal, in 1876 the Brethren 

were less than enthusiastic about higher education for their young peo- 
ple. But, undaunted, the Brumbaugh brothers ambitiously launched 
that Near the Huntingdon Normal Select School — now Juniata 
College, the oldest surviving Brethren institution of higher learning. 
Earl C. Kaylor Jr. tells the story. 

25 ^^® Coated Tongue of Christendom. Vemard Eiier 

pre\ie\ss a new book of his own — Cleaning Up the Christian 
Wnahularv: Words That Confuse and Divide. 

28 Swords Into Plowshares. Chuck Boyer finds BVSers in Mis- 
sissippi busy beating swords — or whatever comes handy — into 
plowshares of peace. 

O O A Place for the Heifers. Growing up on a farm where Heifer 
Proiect collected its herds for o\erseas shipment gave Patricia Roop 
Bubel the advantage of seeing her parents live a faith that could not be 
contained between black covers. 

In Touch profiles Russell Hartzler of Lansing, Mich.; John Gingrich of La 
Verne. Calif.; and Jean Walker of Glendale, Ariz. (2) . . . Outlook reports on 
RCER.A. IMPACT briefing. Law of the Sea. Methodists and charismatics. 
Pax World Fund. McPherson students to Ecuador. New McPherson president. 
Disaster cooperation. Time capsule. Chilean refugees. Dutch culture week. 
Contraceptive ads. Women in ministry, (start on 4) . . . Underlines (7) . . . Up- 
date, on congregations (8) . . . Special Report, "The End Became a Beginning," 
by Galen Beery (10) . . . Word from Washington. "The Child and Family Serv- 
ices Controversy," by Marcy Smith (30) . . . Here I Stand, statements by Chris- 
tian Bashore. Joe Detrick. Dorotha Winger Fry. Lee Griffith. Doris B. Hayes. 
Rayford E. Wright, (start on 32) . . . Resources. "Media Education," by 
Stewart M. Hoo\er (36) . . . Turning Points (37) . . . Editorial (40) 


Howar'j E Rover 


Kerrron Thomason 


Kennel"" I Morse 


Clyde E Weaver Ruby F Rhoades 


Gwendolyn F Bobb 


Galen B Ogden 

VOL 125. NO 5 MAY 1976 

CREDITS; 2 right Tcrric Miller. 4 lop. II nghl. 
12 lop Kermon Thomjsnn II left Church World 
Service 12 loner Cialcn Beery. 16-17 Peter 
Michael. 19 Ken Bomberger. 20-24 Juniata 
College, 26-27 an by Kenneth L. Stanley. 28 top. 
30 lower Carol Rigg.s. 2X lower RNS. 30 upper 
MARC 3i( Hazel Peters. 

Mi sm Nt.hR IS the oHicial publication of the Church 
1)1 the Brethren Fntered as second-class matter 
Aug. 20. 1918. under .Act of Congress of Oct. 17. 
1917. Filing date. Oct I. 1975. MrssF.SGER is a 
member of the Associated Church Press and a 
subscriber to Religious News .Service and Ecu- 
menical Press Service, Biblical quotations, unless 
otherwise indicated, arc trom the Revised Standard 

.Subscription rates: S6,00 per vear for indi- 
vidual subscriptions: S4,80 per year for Church 
Ciroup Plan. S4.8(} per year for gilt subscriptions; 
S3. 15 for school rate (9 months); life subscription. 
S80.00 If you move clip old address from 
Mf-:ssE-:\GFR and send with new address. 
Allow at least five weeks for address 
change, Mr:ssi-\GFR is owned and 
published monthly by the General 
Services Commission. Church of the 
Brethren General Board, 1451 Dundee 
Ave,. Elgin. III. 60120. Second-class 
postage paid at Elgin. 111,. May 1976. Copyright 
1976. Church of the Brethren General Board. 



Ihough a reader of Messenger for quite some 
time, this is my first attempt at communicating 
in response. I tiave found inspiring thougfits in 
so many articles — not just information but 

From the February issue. I appreciated Joyce 
Miller's reply to Jim Buffenmyer's critique of the 
November cover. I usually read the letters first 
and find them quite relevant. 

Lois Teach Paul's article, "A Team Grows in 
Brooklyn." points to a growing awareness of 
what can happen when the Holy Spirit has its 
way in our lives. 

"Still the Great Go Ye," by Chalmer Faw has 
greater depth than 1 can really appreciate as of 
now; that will come later. 

Looking back to January \91S. Alma Long's 
article on fasting prompted me to experiment 
and to realize how much there was to offer in 
that article. ■\ book by Paul Bragg, Miracle 
of Fasting, gives a good outline of how pro- 
grammed we are from childhood to adult on 
what we assume to be good for our health. Good 
spiritual health will complement good physical 
health; see 3 John 1 :2. 

Toivo J. Wick 
Franklin Park. 111. 


Thank you for recognizing Albert and Lola 
Helser. For nine years 1 served as pastor at 
Olivet which was Albert's home church. At that 
time I felt sorry that much of our hterature did 
not oftentimes mention his work with our 
church denomination and with missions. From 
time to time 1 had suggested that we should 
recognize their good work and now the tabloid. 
Called lo Participate: Messenger; and some 
other things that have come out recently have 
mentioned them and their work. 

Of course I had more than a double interest in 
the tabloid. 1 served 1 1 years at Lanark, where 
Christian Hope lived and from where he was 
sent as missionary and, of course, printing for 
the Church was being done there too. 

Kenneth W. Hollinger 
\cvv Pans. Ind. 


In the February Messenger an In Touch arti- 
cle refers to Lola Helser as "The last pioneer" of 
the group of founding missionaries. Mrs. George 
Hilton (Blanche L.) was living as of December, 
1975, and as far as we know continues to live in 
Hemet. California. She is 94 years old and is 
blind. In recent years she has had a friend to 
read and write for her. 

N.^OMi Mover 
Sebring, Fla, 

(We regret our overlooking Mrs. Hilton. She. 
along with her husband George. Emma Horn- 
ing, and Frank and .Anna Crumpacker. arrived 
in Shanghai September 25. 1908. as the first 
Brethren missionaries to China. For those who 
might like to write — and she would love to 
hear — her address is 41977 East Florida. Hemet. 
CA 92343. — Ed.) 




1 wish to commend you for publishing items 
of business before Annual Conference in issues 
of the Messenger preceding Annual Conference. 
This also includes articles of current interest. 

Not only do the adults of our congregation 
read material published in the Messenger but 
our youth also. Although we do not always 
agree with opinions e.xpressed we have used ar- 
ticles and letters for class discussions. 

Last summer we needed Sunday school 
material for the youth class as the Encounter 
Series was a repeat for some of our youth due to 
combining age groups. Since our youth are vital- 
ly interested in all facets constituting the total 
church It was only natural thai we turned to 
Messenger for classroom material. We found in 
a vote on Annual Conference issues that we 
agreed with the decisions made, albeit not by 
100 percent. 

We profited by having a more inlormed con- 
gregation as the youth discussed these articles 
and letters with their families and friends. We 
now are wondering if there are others in the 
Brotherhood who have used Messenger articles, 
letters, and Conference issues as classroom 

Thank you for an outstanding magazine. 

J.'VNE Davis 
Enders. Neb. 


It grieved me very much when I read Robert 
Rhoades' article on Cuba and the Panama Canal 
Zone. Now he didn't mention Cuba but we must 
in all fairness understand that it is contributing 
to the unrest. 

1 realize that in many situations in which we 
as US citizens are involved there must be errors. 
Suppose we give the canal to Panama and pull 
out. We only need to review e.xperiences in other 
sectors to see the results. 

The whole Communist bloc has only one 
motive — break the American resistance and then 
take over. I do not have the answer; Mr. 
Rhoades didn't either, but the answer is not to 
give up and settle back. 

When any country is faced with disaster the 
US is the only country that can give help. So we 
must be strong. Who will help us if we settle 
back? I don't think Panama would be able to. 
Howard Workman 
Pierceton. Ind. 


The article about BVSer Lee Griffith and his 
arrest at a White House protest (Outlook, 
February) was appalling to me. and has made 
me wonder about several things. First, on what 
grounds does he justify these actions? Does the 
Church of the Brethren condone and endorse 
such activities? 

Romans 1 2:2 says, "Do not be conformed to 
this world but be transformed by the renewal of 
your mind, that you may prove what is the will 
of God, what is good and acceptable and 

It seems that Lee Griffith has conformed to 

this world by pouring blood into cockpits of air- 
planes and spraying the outside of the same 
planes. These are exactly the tactics the non- 
Christian uses, and they are not creative or con- 
structive, but destructive. What is even worse, 
they are done in the name of Christ! 

The lives of Lola Helser, Brad Geisert. 
Fumitaka Matsuoka, Nigerian prince Mai Sule, 
and many others mentioned in the same issue 
show love, dedication, patience, and true 
creativity, inspired by and in the name of Christ. 
1 hope the BVS program will hold these people 
and their lives up to the young Christians as the 
true Christlike example of how they should con- 
duct themselves in this program. 

Lorraine Shisler 
Harleysville, Pa. 


My maiden name was Mary Margaret Dolby, 
oldest daughter of Martha Dolby. (January 
Messenger). I am three times widowed and to 
augment my pension I keep infants for working 
mothers by the day in my home. 

1 have lived in Chicago all of my adult life. I 
now belong to the Christian Church (Disciples). 
I feel that they come closer than any other 
church to the teachings of my nurture 

Last fall I was very depressed and could not 
seem to pull myself out of it. 

Then 1 received my copy of your magazine 
with that beautiful picture of my mother on the 
cover. I proceeded to read the article and relive 
some of our family experiences. It was extremely 
factual and well composed and my spirits began 
to lift in an extraordinary way. 

The circumstances of my life have not 
changed but my attitude is more peaceful. I 
know that all of those who knew her loved her 
and it was the church that brought her and my 
father together. 1 shall always be grateful for the 
type of home life they gave us. 

Margaret D. Pli mmer 
Chicago, III, 


Beth Glick-Rieman's review of Total H'oman 
(February) is provocative, perceptive, and 
courageous. The book does do "violence to 
women and men"; it does "reinforce a ruling 
class status-quoism which is not only outdated 
but (surely) immoral." "Such a view robs both 
men and women alike of the pain and joy of 
honest confrontation and growth in a 
relationship of equals." 

By writing that review Beth proves once again 
that we women are capable of thinking through, 
searching out and expressing our views with 
clarity, dignity, and scholarship. 

I appreciate Beth's concept of "whole woman" 
"acting in freedom and responsibility as a full 
Christian, an agent of God . . . created in the im- 
age of God . . . capable of embracing pain, 
darkness, struggle, oppression, and death and 
transforming them into Power, Energy, Com- 
fort, Life-Force, and Hope as God does." 

Jean Hamill 
Oxon Hill, Ind. 


In a bonanza year for anniversaries in our 
denomination, one of the biggies is the 
centennial of higher education. Despite 
Annual Meeting opposition— "Knowl- 
edge puffeth up, but charity edifieth" — 
the third quarter of the 19th century wit- 
nessed the springing up of several Breth- 
ren seminaries, academies, and "nor- 
mals." The first of these to have a con- 
tinuing life was opened in 1876 as the 
Huntingdon Normal Select School. 
Of the seven Brethren schools that 
would endure. 
■^vA-EGf Q this one would 

be the senior — 
known, eversince 
1894, as Juniata 
College. So it 
seems fitting that 
her story should 
be Mes.senger's 
salute to the 
higher education 
anniversary. The 
writer is Earl C. 
Kaylor Jr.. Juniata professor of history 
and religion, who also is writing the cen- 
tennial history of Juniata. 

Another of those seven institutions 
mentioned above — Bethany Theological 
Seminary — in February inaugurated its 
fifth president. Warren F. Groff, an 
abridgement of whose inaugural sermon 
is carried in this issue. 

Other writers for May include David S. 
Young, pastor of the Bush Creek church, 
Monrovia. Md.; Vernard Eller. professor 
of religion. La Verne College (Calif.); 
Chuck Boyer. World Ministries director 
of volunteer services; and Pat Roop 
Bubel. a member of the Union Bridge 
(Md.) church. 

Marcy Smith is a BVSer working in the 
Washington Office. Stewart M. Hoover is 
consultant for media education ad- 
vocacy on the Communications Team. 
BVSer Terrie Miller is our com- 
munications intern. In Touch contributor 
Thelma Harnett is a staff writer for the 
Lansing, Mich.. Stale Journal. Special 
Report writer Galen Beery headed the 
Church World Service refugee resettle- 
ment office in Ft. Chaffee, Ark., during 
the past year. 

Here I Stand statements were con- 
tributed by Christian Bashore. Get- 
tysburg. Ohio; Joe Detrick, Waynes- 
boro. Va.; and Dorotha Winger Fry, Ft. 
Wayne, Ind. Also Lee Griffith, Washing- 
ton, D.C.; Doris B. Hayes, Ft. Wayne. 
Ind.; and Raymond E. Wright, North 
East, Md.— The Editors 

May 1976 messenger 1 

Russell Hartzler: Builder and rebuilder 

A builder by trade more than 30 
years ago. 74-year-old Russell 
Hartzler is once again utilizing these 
talents — this time to bring relief to 
\ictims of disaster. 

Director of Michigan CROP for 21 
years prior to his retirement in 1969. 
he has been spending from 40 to 50 
hours a week since last September 
helping to rebuild or repair homes in 
Urbandale. Michigan, that were 
ra\aged b\ last year's tlood. 

A member of First Church of the 
Brethren in Lansing. Russ was 
named Michigan Brethren Disaster 
coordinator about two years ago. In 
times of disaster he coordinates the 
program among twenty-two churches 
in Michigan, and when additional 
help is needed, churches in districts 
outside of Michigan are contacted. 

"There are two basic approaches," 
says Russ. The first is at the time of 
disaster, to help other agencies, 
volunteers, and government in clean- 
up work. 

"The major portion of our work 
usually comes much later, after it's 
no longer news," he goes on. "After 
any grants have been made by the 
government to the victims of disaster, 
the church steps in with physical 
labor to rebuild." 

The church stepped in about the 

middle of August to assist the local 
flood \ ictims, and by early 
September had begun rebuilding and 
repairing the homes, working closely 
in connection with the Michigan 
State Police, which administers the 
four-way federal grant program. 

While it is his job to see that the 
men and materials are available, and 
to investigate the needs and requests 
that come in, Russ also puts in five 
or six hours a day in manual labor. 

In addition to the local projects, he 
has worked on disaster projects in 
Rodney, Miss., Greenwood, S.C.. 
Tuscaloosa. Ala., and Rochester, 

"This was part of a training 
program for me as well as helping 
people in those communities," he 
says, "as it taught me the require- 
ments of a disaster coordinator." 

After the work in Urbandale is 
completed, Russ will, if needed, assist 
in other disaster programs, on a 
limited basis. 

Retirement for him, he says, means 
getting paid for not working so that 
he can do work that needs to be done 
where there is no money to pay a 
salary. — Thelma Harnett 


John Gingrich: Music isj 

Is there a trend among campus 
ministers of Brethren colleges to in- 
dulge in musical pastimes? While 
Andy Murray picks out folk tunes on 
his guitar at Juniata, his West Coast 
counterpart, John Gingrich, adds his 
baritone to the famous Roger 
Wagner Chorale. 

As campus minister at La Verne 
College in California, John is unlike 
the majority of the chorale members 
who are professional musicians. 
"Music is the spice of life for me," he 
points out. "It's not a vocation; it's 
an avocation. My whole life isn't 
bound up with music, so that when I 
can be involved with music it is 
really fun." 

John recalls with amusement the fi- 
nagling and audition procedure that 
preceded his admittance to the cho- 
rale, which has a waiting list of hun- 
dreds. Using information gained fromli 
a chorale soloist he met at a wedding, 
John tried out and passed an initial au 
dition. "Then I had another audition 
before Wagner and was accepted." 

Now in his fourth year with the 
group, one of John's most interesting [ 
experiences as a member came in 
1973 with the inauguration of Presi- 
dent Nixon. John's curly hair caused 
him to be confused with Van 
Cliburn, who was also performing at 
the inauguration, and he found 
himself accepting congratulations 
from people mistaking him for the 
famous pianist. 

The experience was also 
meaningful for John in that he was 
able to appreciate the musical 









;nificance of the event in spite of 
; celebration being for a president 
couldn't support. 

Music, while being a very important 
rt of John's life, is not his whole life. 
; describes himself as a generalist in 
th his professional and personal life, 
arried and the father of two young 
ns. John finds time to appreciate 
ndball and tennis and the persistent 
ilifornia sun that makes outdoor 
orts possible year round. He also 
bbles in photography, processing 
; own film and prints and tacking up 
; results in his office. 
In his working life John is not only 
rt-time campus minister, but a 
igion and philosophy professor, 
:cer coach, and chairman of the 
dergraduate faculty. His muscular 
ysique and articulate manner 
ove his prowess in meeting both 
ysical and mental challenges. 
Part of John's life fulfillment is 
rived from working with students 
faith and doubt. "In terms of 
iristianity, I hope what I can do is 
help people see they can be think- 
l persons and still have a faith 
sition. It is possible to raise the 
rd questions and still believe that 
iristianity is a viable world view 
d a way of seeing reality and ap- 
oaching life." 
Although John says his 
dgepodge life-style sometimes 
ikes him feel "insecure," it is that 
ility to "freewheel it" that gives 
Ti the strength to fulfill the many 
les he enjoys and uses to help 
hers. — Terrie Miller 

Jean Walker: Death with dignity and meaning 

Death is not one of life's surprises; it 
is. in fact, its most predictable event. 
Yet how many persons use the op- 
portunity of life to deal with the cer- 
tainty of death? 

Jean Walker is one such person. 
She is terminally ill with cancer and 
is using the closing moments of her 
life to make sure her death is an 
event of meaning and dignity. 

Jean became ill almost three years 
ago. At that time she lived across the 
street from the Lynnhaven Church of 
the Brethren in Phoeni.x. Arizona. In 
spite of her illness Jean attended 
church, played the piano for several 
church functions, and discovered that 
members of the congregation had 
taken her into their hearts when she 
was hospitalized. 

Eugene Lichty, the pastor at 
Lynnhaven. still drops in for periodic 
visits, even though Jean and her 
family have moved to Glendale, 
Arizona. "She is a very special person 
in the way she is dealing with her ill- 
ness and imminent death." Pastor 
Lichty points out. 

Upon discovering that she had 
cancer. Jean completely changed her 
professional and spiritual priorities. 
She had a great deal of responsibihty 
in her job as an office manager, but 
says. "1 was too busy. I didn't have 
time to do what 1 really wanted to 
do — write." 

"In a spiritual way." she continues, 
"I felt this was something brought 
about to make a complete change in 
my life. At the age of 40 I came to 
God and said 1 wanted to be 

perfected in life no matter what it 

Since then Jean has completed 
four biblical novels and is also 
writing an autobiography as a possi- 
ble resource for other people who 
have cancer. "The biggest challenge," 
she notes, "is being entirely truthful!" 

In addition to writing, Jean sews, 
crochets, and oil paints, skills that 
she has learned and mastered just 
since becoming ill. 

Besides keeping her hands and 
mind busy, Jean is preparing in 
specific ways for her death. She has 
labeled and designated all the family 
pictures and keepsakes and has 
started a small diary for each 
member of the family. "1 write down 
little things I want them to know 
later on." she explains. In addition. 
as a result of her own illness, she has 
compiled a list of do's and don'ts on 
the subjects of consolation, visitation, 
and gifts for the ill. 

Shrugging off discouragement, 
Jean tries "to do one thing everyday 
that is a blessing for someone else. 
There are little things I can do like 
letters and phone calls that really 
help people a lot." 

That policy may just be icing on 
the cake, for Jean seems to have 
already "helped" through her 
willingness to share her life — and 
death. — Terrie Miller 

May 1976 messenger 3 

IMPACT briefing airs 
congressional issues 

Fifteen Brethren were among the 400 per- 
sons who attended in March the fourth an- 
nual IMPACT Wise briefing on issues 
before the 94th Congress. 

The briefing is sponsored by IMPACT, 
an ecumenical partnership supported by 20 
Protestant. Catholic, and Jewish National 
religious agencies, including the Church of 
the Brethren Washington Office, and 
Wise, the Washmgton Interreligious Staff 

In a fast-mo\ing. 48-hour period the 
briefing had as presenters se\eral senators, 
representatives, and other Washington- 
based authorities on issues, whose topics 
ranged from the "a new international 
economic order" to "full emplovTnent" and 
"military spending." Consumer affairs ad- 
vocate Ralph Nader, speaking on nuclear 
energy issues, castigated plutonium 
economy backers (January Messenger, 
page 10) with well-documented arguments 
for the alternatives of energy conservation, 
solar energy, and advanced fossil-fired and 
organic conversion techniques. Senator 
Dick Clark (D-Iowa) highlighted the US 
food policy and called for larger com- 
mitments by this country to feeding the 
world's hungry. 

Built into the briefing schedule were op- 

Ahove: The Brethren IMPACT group cau- 
cused to strengthen ties between districts and 
the H'ashington Office. Right: Rep. Pat 
Schroeder (D-Colo.). .Armed Services Com- 
miltee. .spoke against military spending. 

portunities for denominational groups to 
get together. The Brethren group held its 
caucus at the home of Washington Office 
representative Ralph E. Smeltzer. in which 
strategy and network building techniques 
were discussed. The Washington Office 
seeks to attain a telephone contact with an 
IMPACT leader in each Brethren district. 
District leaders maintain "telephone tree" 
networks to communicate the urgency and 
need to develop constituent response on 
specific issues before Congress. 

IMPACT participation is growing, ac- 
cording to Louise Denham Bowman of the 
Washington Office. Some 240 Brethren are 
now active in the 8.000-strong IMPACT 
organization. Persons interested in learning 

more about IMPACT should write to: 
Washington Office. Church of the 
Brethren. 100 Maryland Ave. N.E.. 
Washington. DC 20002. (See February 
1975 Messenger, page 31. "You Can .Add 
Your Impact too.") 

Sponsors are needed 
for Chilean refugees 

Sponsors are urgently needed for Chilean 
families wishing to immigrate to the United 
States, according to the Refugee Resettle- 
ment Office at the Brethren Service Center. 
New Windsor, Md. 

The Chilean families are part of a group 
of refugees whose homelessness predates 
the Vietnamese relocation. Estimated to be 
13.000 in number, they have been living in 
camps in Chile since 1973. when political 
e.xiles from 25 countries were drawn to 
Chile by the promise of refuge offered by 
then President Allende. 

When the new junta under General 
Pinochet came into power, the refugees' 
plight became a cruel and bloody night- 
mare. They were regarded as "foreign ac- 
tivists" and "invaders" whose rights were 

4 MESSENGER May 1976 

declared nonexistent. Some were killed, 
others shipped back to the countries of 
their birth, and some granted temporary 
asylum in Peru, Argentina, Honduras, 
Panama, and Mexico. 

To their number was added a new group 
of thousands of native Chileans now 
declared enemies by the new government. 

When the situation was made known, 
the United Nations, the World Council of 
Churches, and denominational represen- 
tatives immediately moxed to protect 
the refugees' rights and to ship critical 
basic material needs to the encamp- 
ments. The Church of the Brethren sent 
$5,000 early in 1974 from emergency dis- 
aster funds to Church World Service 
for an emergency feeding program and 
refugee care. 

Since that time churches in Western Eu- 
rope. Canada, Australia, and New Zealand 
have aided the South Americans in 

relocating 2,800 persons. Neighboring 
South American countries have absorbed 
all they can and new sponsors are being 
sought for the distressing number of still 
unwanted stateless persons. 

In 1975 the president of Chile gave per- 
mission for the release of about 1,500 
political exiles and refugees to the United 
States. Screening and security checks have 
proceeded. The people wait — their need 
now is sponsors. 

"The families are small, three to six per- 
sons, and they are Spanish-speaking. The 
job experience of most adults is in 
agriculture." explains Leah Oxley of the 
New Windsor Center. "We have dossiers 
describing the families arriving here almost 
daily." she added. 

Individuals or congregations interested 
in placing refugees are urged to contact the 
Refugee Resettlement Office, (301) 635- 
3131 as early as possible. 

McPherson college taps 
Hoffman as president 

Appointed eleventh president of McPher- 
son College in Kansas is Paul W. Hoffman, 
44, dean and professor at Manchester 
College in Indiana. He will succeed Galen 
R. Snell. whose resignation becomes 
effective September I. 

Paul W. Hoffman, 44-year-old Indiana 
native, is McPherson's new president. 

The president-elect was for five years 
pastor of Trinity Church of the Brethren in 
Detroit, Mich., and has been moderator of 
five congregations and two districts. Since 
1962 he has served at Manchester College. 
as coach of track and basketball, dean of 
men, and for the past eight years dean of 
students and professor of psychology. 

Dr. Hoffman holds degrees from 
Manchester College. Bethany Theological 
Seminary, the University of Michigan, and 
Purdue University. He is a member of the 
American Association of Higher Educa- 
tion. Indiana College Personnel Associa- 
tion, and the National Association of Stu- 
dent Personnel Administrators. 

He and his wife, Joanna Begerow Hoff- 
man, have a daughter and three sons. 

McPherson College, founded in 1887, is 
the third oldest of the six Church of the 
Brethren liberal arts colleges. It currently 
enrolls 470 students. 

Five collegians study 
missions in Ecuador 

Can travel and vocational training go 
together? That is the conviction of five 
Church of the Brethren students from 
McPherson College who are seeing part of 
the world, testing out possible missionary 
vocations, and getting college credit for it. 

The five are doing an "independent" 
study in Ecuador, learning about the coun- 
try's problems and studying the ways in 
which government, business, and church 
agencies are trying to alleviate them. 

It all began a year ago when Chuck 
Baldwin, a senior religion major from 
Syracuse, Ind., began to wonder about his 
specific preparation for a hoped-for career 
as a missionary pilot in South America. In- 
stead of wonder, he decided to go to South 
America and see what mission activity was 
like. The advantage of his proposed trip 
was that he would be able to "live" mission 
work in a number of different types of 
programs and without long-term commit- 
ment or heavy involvement on his part. 

Chuck was soon joined by Mike Smith, 
biology major from Maxwell, Iowa, who 
was also interested in the role of the church 
in solving the staggering problems of the 
world. Word of the Ecuador project got 
out and three sophomores, Gary Hogle. 
Conrad, Iowa, John Krehbiel, McPherson, 
Kans., and Paul White, Somerset, Pa., 
joined the upperclassmen. 

Their hosts in Ecuador are missionaries 
Grace and Merlin ShuU and other contacts 
arranged through Merle Crouse, Latin 
American representative on the World 
Ministries staff. The students also have 
planned on their own to visit and study 
Heifer Project, Catholic Relief Services, 
and HCJB radio and clinic operations. 
McPherson College will accord credit to 
them for work in religion, Spanish, and 

"The project seems to take what is best 
in the Church of the Brethren tradition and 
turn it into a positive experience which will 
produce the resources for the church to 
better meet the challenges of the future at 
home and abroad," observed Prof. Dale 
Goldsmith of McPherson's religion and 
philosophy department. 

"The goals of the Ecuador project are to 
bring the resources of the church, the farm 
and education to bear on the problems of 
the needy." 

Mutual fund exceeds 
million dollar base 

Pax World Fund, a four-year-old mutual 
fund for the investor who seeks to invest 
for growth and income in a socially respon- 
sible way, has exceeded one million dol- 
lars in assets. Reportedly, it is the first 
"social conscience" fund to achieve such a 
base point. 

In selecting "life-supportive products and 
services," Pax World holds securities in 29 
corporations. It avoids firms involved in 
weapons production, having unfair em- 
ployment practices, or related to gambling 
or to tobacco and alcohol products. 

During 1975 Pax World Fund net assets 
per share rose from $5.96 to $7.61, up 27.7 
percent. Total assets increased 89 percent. 

"We are constantly raising questions 
with heads of corporations concerning 
their business practices, and we believe this 
is having some effect," stated Pax World 
president Luther E. Tyson. "Our hope is 
that other institutional investors — 
churches, foundations, and universities — 
will follow suit." 

More than 500 individuals and a dozen 
institutions hold shares in Pax World. In- 
formation may be obtained from its offices 
at 224 State St., Portsmouth, NH 03801. 

Denomination lists 
71 women ministers 

An informal tally of the current Church of 
the Brethren Directory reveals 23 women 
who are ordained ministers and 48 women 
who are licensed ministers. 

Among the 71 women, nine are identi- 
fied as pastors, either full or part-time, one 
as associate pastor, two as team ministers 
with their husbands, two as co-preachers in 
clusters of churches, and three as staff 
members of national church agencies. 

Since an accounting by sex for earlier 
years has not been made, statistical trends 
cannot be readily figured, according to 
Mary Cline Detrick, consultant for life cy- 
cle ministries, who compiled the listing for 
the National Council of Churches commis- 
sion on Women in Ministry. 

A copy of the listing, which still is 
regarded as tentative, is available from J. 
Bentley Peters, consultant for ministry. 
Church of the Brethren General Offices, 
1451 Dundee Avenue, Elgin, IL 60120. 

May 1976 messenger 5 

Time capsule reflects 
'what we have become' 

What item would you suggest be placed in 
a Bicentennial Time Capsule to represent 
what the United States has become in 200 

"As a nation, we ha\e progressed from 
blood-letting to heart transplants, from 
horse and buggy to supersonic jets, from 
quill pens to word-processing equipment, 
from crude log cabins to soaring, glassy 
skyscrapers," obser\ed the editors of TH^'A 
Ambassador, the Trans World in-flight 

"On the other hand," the editors con- 
tinued, "we"\e created the fast-food 
franchise, the nudie magazine fold-out, ex- 
ecutise stress, and cheese-tlavored dog 
food." in the midst of what the magazine 
termed this "Bicentennial Madness." "this 
marathon of Hype and History," the 
editors asked 70 "opinion-makers" the 
question: What have we become? 

Se\eral of the respondents on what 
represents .American culture at the turn of 
200 lifted up items of religious significance. 

E\angelist Billy Graham chose an open 
Bible because, he said, "this reminds us 
first of all that our nation has deep 
spiritual roots in the soil of the Scripture. 
The open Bible also is a challenge to us as 
we enter our third century — to redisco\er 
the spiritual commitment and moral fiber 
that have helped build our nation." 

Singer Pat Boone also chose the Bible, 
but he specified a copy of the "Living Bi- 
ble" paraphrase of Kenneth Taylor. He 
said that "the printing and distribution of 
this book, in which America has taken the 
lead, is the single most important contribu- 
tion .America has made to the world." 

Rabbi Marc H. Tanenbaum of the 
.American Jewish Committee chose the 
concept of pluralism. "America has 
pioneered in developing a way of life based 
on respect for every religious, racial, and 
ethnic group," he noted. "This unique 
achievement of 'unity in the midst of diver- 
sity" may well be the most important e.\- 
port America has to share with a world 
that has yet to learn to respect differences 
as a source of enrichment, rather than as a 

Rex Reed, movie critic, selected the 
freedom movements and Jessica Mitford. 
writer, the cemeteries and burial practices 
of American society. 

TV news commentator Edwin Newman 

6 MESSENGER May 1976 

cited several words to put in the time cap- 
sule, words heard not infrequently in 
religious circles. Among them: \iable. dia- 
logue, parameters, thrust, interface, fund- 
ing. \erbalize, articulate, conceptualize, in- 
terdisciplinary, charisma, interpersonal. 

impactful, and self-actualization. 

He explained that "this is not so much 
because I want them to be found when the 
time capsule is opened, though they will 
have some interest as evidence of the non- 
sensical language of our time. It is more 

Cooperating with Red Cross to relieve disasters 

Under an agreement signed in February, the Brethren Disaster Service Program 
cements its long-standing cooperation with the American National Red Cross ( ANRC) 
in responding to disasters in this country. 

The statement commits ANRC to continue close liaison with Brethren Service 
Center officials at New Windsor. Maryland, and to share information with the General 
Offices in Elgin. Illinois. Survey data and other information on the local level will be 
shared and ANRC will utilize Brethren volunteers by referring families who meet the 
criteria for Brethren assistance. 

When Brethren personnel are assigned to Red Cross, the ANRC director will 
reach an agreement locally with Brethren disaster relief coordinators to furnish 
maintenance for a designated period of time or within a financial limitation. ANRC 
will also assist Brethren disaster teams to get proper recognition for their role in dis- 
aster operations. 

Brethren Disaster Service leaders will contact Red Cross disaster headquarters in 
given disaster areas for briefings on situations and needs. The Brethren will provide, 
when possible, adult and youth volunteers to assist families who cannot provide labor 
to repair homes and or to clean up their property. 

The statement was signed (see photo) in Washington by ANRC president George 
M. Elsey (left) and Mac Coffman. director of Brethren Service Centers and a member 
of the Brethren Disaster Coordinating Team (right). Seen with them are Bryce 
Torrence. director of the American Red Cross disaster program (left rear) and Miller 
Davis of the Brethren Disaster Coordinating Team. 


:cause I would like them buried now and 
ken as dead, so that we will never have to 
:ar them again." 

Several respondents picked Watergate- 
lated items. Author Vine Deloria Jr.. 
ted the missing I8V2 minutes of the 
'atergate tapes because, he explained, "It 
in the omission of many aspects of 
merican history that the true story of the 
merican experience dwells." 
Astronaut Neil Armstrong and Tennes- 
e Governor Ray Blanton both chose the 
edit card. CBS anchorman Walter 
ronkite chose "Scotch tape — symbolic of 
ir plastic culture and the paste-up. glued- 
gether political, social, and economic 
lilosophies under which we live." 
Tennis player Arthur Ashe Jr. chose an 
:m often said to have theological 
jnificance: "A 'Peanuts' cartoon." 

Jeeded for the seas: 
global approach 

'ill the United Nations Conference on the 
iw of the Sea. which is currently holding 
1 fourth session (March 15 — May 7) 
ake decisive moves toward a comprehen- 
i/e treaty embodying clear law and effec- 
/e institutions for three-fifths of the 
rth's surface? Or will anarchy and a maze 
■ unilateral claims and bilateral and 
gional arrangements continue to tangle 
id untangle the unanswered question of 
ho owns the sea? 

Reaffirming long-standing Brethren sup- 
)rt of the United Nations as the most 
able political instrument for achieving in- 
rnational order, the General Board has 
iopted a statement urging the US govern- 
ent to participate fully in the United 
ations Conference. 

The statement calls attention to the chal- 
nge and attraction of the sea for strategic 
;fense purposes, for food resources, and 
■r its oil and mineral deposits. It argues 
e folly of unilateral claims and bilateral 
;reement on sea control which do not 
)nsider global consensus. 
Citing previous Brethren resolutions and 
)al statements related to environmental 
otection. the General Board statement 
>ncludes by urging Brethren, both in- 
vidually and collectively, to give support 
responsible US participation in the 
nited Nations Conference on the Law of 
e Sea through letters, telegrams, and 
sits to legislators and appropriate ad- 
ministrative leaders in Washington. 


"Brethren on the Southern Plains," 

a history of the people and the congregations in Texas, 
Louisiana, and Oklahoma, is available from Mrs . Glenn 
Harris , 1810 N. Cutting Ave., Jennings, LA 70546. Price $5. 
. . . Clarence E_. May , Bridgewater Professor of English 
Emeritus, is the author of "Life Under Four Flags in North 
River Basin of Virginia," McClure Press, $18. The book's 
dust jacket was created by artist J. J. Sanger of Washing- 
ton, D. C. . . . "From These Roots" traces Brethren history 
from the arrival of Brethren in America to the present day. 
Edited by Elmer Q. Gleim , it is available for $8.50 plus 
50C P & S, from Stanley L. Davis , 680 Edgewood Ave. , Lans- 
dale, PA 19446. 


In recognition of 66 years of service. 

a Reuel B_. Pritchett Memorial Fund has been established 
by the Southeastern District for the training of ministers 
in the district. Brother Pritchett died in 1974. 


Naomi Zigler Rupel , 76, missionary to 

Nigeria, 1929-33, died March 1, in Riverside, Calif. 


Donald E_. Miller , Bethany professor of 

Christian education and ethics, began April 1 as director 
of graduate studies for the seminary. Kenneth M_. Shaffer 
Jr . serves as administrative assistant in the Doctor of 
Ministry program. 

Tom Deal , pastor of Cedar Lake and Pleasant Chapel in 
Northern Indiana, is president of the DeKalb County Council 
on Aging. 

Wilbur Stump is chairperson and E_. Paul Weaver secretary 
of the department of draft counseling and volunteer programs, 
Indiana Council of Churches. 

Bitrus P. Sawa of the Lardin Gabas church is novi? the 
acting Registrar of Ahmadu Hello University, Zaria, Nigeria. 

Vernard Eller , La Verne College professor of religion, 
is among the v;riters whose work appears in "Jubilee," a 
Bicentennial book of resources for Christians and churches, 
published by The Upper Room. 

Roy and Violet Pfaltzgraff , missionaries in Nigeria 
since 1945, continue working there in leprosy treatment and 
research, under contract to the Gongola State government. 

£. Alfred Replogle , New Carlisle, Ohio, pastor, is vice- 
chairperson of the Ohio State Pastors Convocation for 
1976-77. He will serve as chairperson in 1977-78. 

Arthur Baldwin , pastor of the Glendora, Calif. , church, 
was honored at a community banquet March 4 as "Citizen of 
the Year," by the Glendora Chamber of Commerce. 


Each congregation in the Brotherhood 

is invited to submit one quilt block for the traditional 
quilting at the Wichita Annual Conference. Send any design, 
8 inches square with 1/2 inch seam allowance on all sides. 
The quilting is sponsored by the Association for the Arts. 
An auction at the end of Conference will dispose of the 
quilts. Send block to Mary Ann Hylton , Box 94, Braddock 
Heights, MD 21714, by July 12 or bring to Conference. 

May 1976 messenger 7 



Statesville Fellowship (N.C.) has been 

activated by the Southeastern District. Members are investi- 
gating building sites with Pastor Robert L. Hill. . . . The 
Staunton church (Va.) is assisting financially the pastoral 
ministry of Chimney Rock church. . . . The new church library 
at Westminster (Md. ) features a children's section, audio- 
visual area and volumes of periodicals and books including 
those written by interim Pastor Edward Ziegler. . . . Three 
Western Pennsylvania congregations celebrate newness of life 
in dedication of new facilities: the church building at Cone- 
maugh on Oct. 19, Uniontown church's new addition on Oct. 26, 
and the County Line church's building, newly renovated with 
brick exterior and stained glass windows, on Nov. 23. . . . 
Wawaka congregation (Ind.) refurbished the church sanctuary 
and installed stained glass windows during 1975. . . . 
La Verne (Calif.) singers presented Steve Engle's new pro- 
duction "It's Cool in the Furnace" at a Family Musical on 
Feb. 29. . . . South Bay Community church (Calif.) has 
furnished a prayer room for individual devotions. . . . The 
Lorida church (Fla.) dedicated a new parsonage Jan. 18. . . . 
Dedication of the newly improved church at Claysburg (Pa.) 
was held Jan. 4. . . . Eighty-one persons were given $10 
each in a Good Steward project at the Santa Ana church 
(Calif.). On Nov. 2, $2800 was returned. The fund will be 
used for outreach projects. 


Ladera , Los Angeles church (Calif.) 

celebrated 70 years of community service on May 16. . . . 
The Bethel Mechanicsburg church (Pa.) members commemorated 
50 years on May 9 and added to the spirit of the anniversary 
by dressing in garb. . . . Rock Run congregation (Ind.) cele- 
brated 125 years during the month of October. . . . Green- 
ville church (Ohio) has been at its present location 75 
years. The congregation celebrated Jan. 25. . . . Bethany 
church (N. Ind.) members burned the mortgage on their build- 
ing Dec. 7 as did the congregation of the Messiah church, 
Kansas City (Mo.) on Feb. 1. . . . Middle District (S. Ohio) 
marked the church's centennial on April 10 with a folk song 
festival featuring Andy Murray. . . . Arcadia Church of the 
Brethren (Ind.) won the first place award in Central Indi- 
ana's Rural Church Improvement Project of the Indiana Farm 
Bureau for the new church erected near the old church site. 


The Brethren in Christ, Church of the 

Brethren and Mennonite congregations of Franklin County (Pa.) 
have set a cooperative tent meeting evangelistic campaign 
for July 18 through Aug. 1 with George R. Brunk as minister. 
... A cooperative newsletter, published by churches in the 
McVeytown (Pa.) area keep the members informed of each 
church's events. Spring Run and Pine Glen Church of the Breth- 
ren congregations, the United Presbyterian Church, United 
Methodist Parish (McVeytown - Wesley Chapel - Wayne) and 
the Strodes Mills Baptist Church are the joint publishers. 
• • • The Anderson Church of the Brethren (Ind.), one of 17 
sponsoring churches, took part in the ground-breaking cere- 
monies of the Isabel Harter House, a resident facility for 
elderly citizens. 

8 MESSENGER May 1976 

NCC unit opposes 
contraceptive ads 

A question under review by the Nationa 
Association of Broadcasters Code Board is 
whether to relax restrictions against the 
advertising of nonprescription contracep- 
tives on radio and television. Following 
hearings on the issue a unit of the National 
Council of Churches voted unanimously t( 
oppose such widespread advertising. 

The Communication Commission of the 
NCC in a resolution said that, while it sup 
ported educational efforts to enable per- 
sons to control their own fertility, it could 
not justify product advertising in the medii 
at this time. 

"First, we have a serious question that 
such advertising can be expected to be suf 
ficiently truthful and responsible so as to 
be beneficial," the commission declared. 

"Second, even if it were beneficial in 
terms of information, we have no evidenci 
that the advertising would in fact result in 
fewer unwanted pregnancies and a reduc- 
tion in venereal disease." 

Members who studied pros and cons of 
the issue over a period of months were 
most concerned about teenagers. Statistic; 
show that during 1973. 70 to 80 percent o 
births to teenage women were unplanned 
275.000 had abortions, and that venereal 
disease in general rose by 12.7 percent, 
with gonorrhea ranking first among re- 
portable communicable diseases in the 
United States. 

The Communication Commission foum 
a compelling need for "clear, simple and 
accurate information about contraception 
to sexually active teens"; but on the other 
hand it asked "what about those teens wh 
are not sexually active and whose parents 
believe they should be discouraged from 
this activity outside marriage?" 

The Commission found that experts 
agree that broadcasting has "played a ma 
jor role in stimulating and validating 
whatever increase in sexual activity has d 
curred." But the experts "are divided as t 
whether the good such contraceptive info 
mation would do would be outweighed b 
the harm caused by further encouraging in 
creased sexual activity among youth." 

The resolution called for careful resean 
into the results of radio and tv advertisin' 
in a few test markets to discern if a redmi 
tion in venereal disease and unwanted 
pregnancies can be measured. 

The commission challenged broadcaste{ 

to look at the ways present programs and 
ads encourage irresponsible sexual activity 
and modify those that do. 

With the youth problem still uppermost, 
the commission called on broadcasters im- 
mediately to initiate a campaign to inform 
teenagers about venereal disease and con- 
traception, on prime time, as part of their 
public ser\ice responsibility, and urged the 
churches to lend support to such an 
educational enterprise. 

Methodists consider 
charismatic policy 

A position paper offering guidelines on the 
charismatic movement was processed by 
the United Methodist Church for presenta- 
tion to the church's quadrennial General 
Conference in April. 

In assessing the value of the charismatic 
movement, the proposed guidelines state. 
"If the consequence and quality of a 
reported encounter of the Holy Spirit be 
manifestly conducive to division, self- 
righteousness, hostility, exaggerated claims 
of knowledge and power, then the ex- 
perience is subject to serious question." 

"However." the document continues, 
"when the experience clearly results in new 
dimensions of faith, joy. and blessings to 
others, we must conclude that this is 'what 
the Lord hath done' and offer Him our 

Of the 41 guidelines in the draft paper, 
the following six were addressed to all 
United Methodists: 

— Be open and accepting of those whose 
Christian experiences differ from your own. 

— Continualh undergird and envelop all 
discussions, conferences, meetings, and 
persons in prayer. 

— Be open to new ways in which the 
Spirit of God may be speaking to the 

— Seek the gifts of the Spirit which 
enrich your life and you for ministry. 

— Recognize that even though spiritual 
gifts may be abused, this does not mean 
that they should be prohibited. 

— Remember that, like other new 
movements in church history, the charis- 
matic movement has a valid contribu- 
tion to make to the ecumenical church. 

For pastors who have had charismatic 
experiences, the guidelines advise that they 
"avoid the temptation to force your per- 
sonal views and experiences on others." 

Lay persons who have had charismatic 

Elizabethtown to host 
Dutch Culture Week 

Shoo-n\ pie. chow chow, funnel cake, a 
countrs auction, the Ephrata Cloister. Lan- 
dis Valley Farm Museum, the historical 
Donegal Presbyterian Church, a da\' at the 
Kutztown Folk Festival. 

All this is in store lor from 30 to 40 par- 
ticipants in Elizabethtown College's Penn- 
sylvania Dutch Culture Week, July 4-9. 
Guided tours and cooking and craft 
demonstrations will take the participants to 
the heartland of the Pennsylvania Dutch. 

Part of the summer program will be 

given to the historical and religious 
background of the people and to examin- 
ing the Germanic influence upon architec- 
ture and design. 

l-odging will be in an air-conditioned 
residence hall at the college. The $100 fee 
will include lodging and most meals, in- 
cluding two dinners in a Dutch restaurant 
and one in a Mennonite farm home. 

Available to participants will be the 
college's swimming, tennis, and bowling 
facilities. Hershey Park 15 minutes away, 
and a nearby professional summer theater. 

Reservations are due June 4. For details, 
contact Donald Neiser. Elizabethtown 
College. Elizabethtown. PA 17022. 

experiences are encouraged to "remember 
to combine with your enthusiasm a 
thorough knowledge of and adherence to 
the United Methodist form of church 

"In a biblical sense there is no such per- 
son as a non-charismatic Christian." the 
document says, "since 'charismata' refers to 
the gracious gifts God bestowed on all 
Christians to equip them for ministry." 

Although the suggested guidelines 
acknowledge that speaking in tongues has 
often been associated with charismatic 
practice, the statement reports that "most 
persons within the charismatic movement 
recognize the importance of all the 
■gifts of the Spirit.'" 

Brethren help launch 
group to promote ERA 

The Church of the Brethren is one of 17 
denominations or religious groups that 
together have organized the Religious 
Committee for ERA. 

With its purpose to demonstrate that the 
Equal Rights Amendment is a priority of 
many religious organizations. RCERA 
hopes to secure ratification of the amend- 
ment and its inclusion in the federal con- 
stitution by 1979. To accomplish this 
RCERA will make visible the support of 

the majority of religious organizations that 
have gone on record in support of ERA 
and coordinate efforts by religious groups 
to enable ratification. 

The Church of the Brethren ties in with 
RCERA through its Washington Office, 
which provides financial support and is 
represented on its governing council. 
Louise Denham Bowman. Washington 
Office manager and administrative 
secretary, is the representative. She also is 
a member of the RCERA legislative 
Strategy Task group. 

Beside the Brethren, other founding 
groups are United Methodist Church. 
Christian Church (Disciples of Christ), 
YWCA. United Presbyterian Church. 
United Church of Christ, United States 
Catholic Conference, American Jewish 
Committee, Lutheran Church in America, 
Friends Committee on National Legisla- 

Also USA Church Women United. 
National Council of Churches. American 
Baptist Churches. Christian Methodist 
Episcopal Church. National Council of 
Jewish Women. Network, and the National 
Federation of Temple Sisterhoods. 

RCERA works in developing strategy 
with ERAmerica. another organization 
which promotes the Equal Rights Amend- 
ment. Parish Ministries Commission has 
given financial support to ERAmerica. 

Mav 1976 mfssenger 9 

ps©DS]D \r(B\p(n)irt 

The end became a beginning 

by Galen Beery 

April and May of 1975 were not good 
months. The country struggled to end a 
recession, politicians squabbled, and com- 
mittees contemplated ways to commemo- 
rate the Bicentennial. The weather was im- 
proving, to be sure, but a war dragged on 
in Indochina, a long and black devastation 
based on forgotten reasons, from which it 
appeared impossible to extricate ourselves. 
Nobody thought about refugees. 

In the midst of this the war ended — with 
sudden abruptness. We sat before tv sets, 
stunned, watching in amazed dismay as vil- 
lages of \'ietnam fell under a communist 
onslaught. Thousands of Vietnamese aban- 
doned homes and shops, surging south to 
Saigon. Soldiers left their posts, pilots their 
aircraft, and peasants forsook the land they 
had farmed for generations, fearing a 
bloodbath of reprisal. 

Newsreel cameras recorded it all — the 
chaos of evacuation, people crowding 
aboard ships and aircraft, dumping of 
helicopters into the sea to make room for a 
vast mass of humanity searching for safety. 
And. finally, the end. as last pockets of 
resistance disintegrated and victorious 
troops waved a flag from the balcony of a 
deserted presidential palace. 

To those who remained behind, the end 
became a beginning, as they set about to 
reconstruct and heal the wounds of a coun- 
try torn by decades of war. Those who fled 
also faced a new beginning, in a country 
which had backed their defeated forces in 
one of .America's most detested wars. 
Suddenly they were with us, arriving by 
plane and ship, landing on Pacific islands 
to populate barracks and jerry-built tent 
cities. Others, escaping by any available 
route, ended up in camps in Thailand. 
Singapore. Hong Kong, and Korea. And as 
Cambodia fell, Cambodians joined the tide 
of refugees. 

Four camps were set up in the United 
States; Camp Pendleton. California; Eglin, 
in Florida. Camp Indiantown Gap. Penn- 
sylvania; and Ft. Chaffee, Arkansas. As the 
planes arrived, the massive job began of 
helping these new immigrants relocate and 
begin lives in a strange land. 

For the refugees and organizations 
aiding them, the camps were scenes of 
chaos and confusion. Telephones rang con- 
stantly, and letters offering aid poured in. 
The camps were administered by a 

patchwork of agencies. The army operated 
the physical plants, the air force 
transported refugees to the camps, and 
private voluntary agencies sought sponsors. 
Government contracts were let for the 
massive job of feeding and clothing the 
refugees and for teaching them English. 
The government and private organizations 
alternately bickered and worked together 
to give form to the confusion and aid in 
finding sponsors. The hectic early days and 
the strangeness of the new land were 
typified by a woman who expressed her 
feelings: "1 need a job here. All day long I 
watch my children and wait for news of my 
family. And all night long 1 cry." 

The first refugees were quickly spon- 
sored out to friends and relatives — 
American military personnel or civilian 
workers from Vietnam, school friends of 
those who had studied in the US, and men 
who had married Vietnamese women. 
Caseworkers, harassed by endless lines of 
inquiring refugees, remained on the 
telephone for hours, trying to find friends 
and relatives from vague names and 
forgotten addresses. Many sponsors went 
to the camps in person to try and fmd old 
friends to help. 


(eeds of each refugee were the same — 
to be met at the airport, provided with a 
home, food, and clothing if necessary. The 
breadwinner needed help in finding a job; 
children had to be introduced to school 
systems. And there were more complex 
aspects of American society — the transpor- 
tation system, the concept of time, and 
comparison shopping with an unfamiliar 
system of weights and measures. 

Government officials originally assumed 
that sponsorship meant merely gettmg 
refugees to persons who could help them 
adapt. A target date of 90 days was set up 
to "clear the camps." But as problems 
began to arise with those who were the first 
out. it became clear that the program 
would take much longer than anticipated — 
some estimated a year. 

As the response of friends and relatives 
ebbed, a new wave of sponsors came 
forward, individuals and organizations 
who extended a hand to people they had 
never met. Most of the refugees had no 
friends or relatives in the US. With the 
agony of separation from their beloved 
country and relatives, they had difficult 

decisions to make — selecting one of the 
many voluntary agencies to work through, 
deciding on the region where they wanted 
to go, and accepting a sponsorship offer. 
One had to place faith in an agency and 
caseworker who could explore alternatives, 
make contacts, and help the family deter- 
mine the shape of their future. 

Mr. Huu Bang Trinh and his family 
typified many of those reluctant to accept a 
sponsorship. Offered help by the Central 
Church of the Brethren. Roanoke. 
Virginia, he held back, feeling that the 
center of an agricultural area would have 
few jobs for his skill as a radio repairman. 
With patient counseling, he changed his 
mind. A map showed a city larger than he 
expected, and a bystander from Virginia 
described it in glowing terms. After a long 
telephone conversation with pastor Bill 
Faw he was reassured, and accepted. "I'll 
be frank." Mr. Trinh said. "I had to make 
sure. The rumor in the barracks is that the 
Americans are recruiting slave labor!" 

Interrupted war careers made new roles 
more difficult. Pham Viet Xuan, a former 
military officer, asked only for a job in a 
laundry — to put his children through 
school. "For me. my life is broken," he ex- 
plained. "I must live for them." He was 
asked what skills he had, and what he 
would like to do. "I've been in the army 
since I was sixteen." he said thoughtfully, 
"and no one has ever asked me that 
question!" The church in Boise, Idaho, 
which sponsored his family, soon found 
him and his brother-in-law jobs in a mobile 
home factory. 

Some sponsorship offers were quite 
specific as to the size and abilities of the 
family. Many insisted on a small 
American-type family, a husband and wife 
and some small children. Other offers were 
\ague: "We'll help any type of a family," 
and the contacts were asked to delineate 
occupations in the area and the size of liv- 
ing quarters. If a house for seven was 
available, and there were job opportunities 
for carpenters, caseworkers would try to 
locate a married carpenter w ith five chil- 
dren. As the small families left the camps, 
sponsors broadened their scope of help, ac- 
cepting alternatives — larger families, wid- 
ows with children, single men. and "frag- 
mented families." consisting of groupings of 
relatives who wished to remain together. 

Families split in the confusion of the few 
days when Saigon fell used the opportunity 

10 MESSENGER May 1976 

of the camps to try and locate missing per- 
sons. Sometimes an airplane arrived with a 
family member. More often, it involved 
help from the Red Cross and a computer 
system, reading notes pasted upon walls, or 
hearing through the "Vietnamese 
grapevine" thai one's spouse and children 
were in another camp. Separated members 
were reunified as soon as possible so the 
family could be sponsored out together. 
Yet many people waited for months, finally 
admitting, sorrowfully, that close relatives 
had not been able to leave Vietnam. 

kjingle men required special help. Many 
soldiers and pilots fled, then wanted to 
return to wives and children still in Viet- 
nam. Others, unexpectedly caught up in 
the mass exodus, applied for repatriation 
to a government that seemed to ignore 
them. Americans also seemed interested in 
helping only families. After the situation 
was known, sponsors realized that single 
men could support themselves much 
sooner, and sponsorships came in rapidly. 

Many churches delayed action, due to 
summer vacations or infrequent committee 
meetings. Their eventual response became 
a third wave of sponsorships. Sometimes a 
church would indicate, "We were a bit 
worried about these Asians, from a war 
situation . . . But the church down the 
street sponsored the Trans, and they're just 
wonderful people! Mr. Tran told us that 
his brother is still in the camp, so we'd like 
to sponsor his family." It was a joy to help 
relatives relocate near each other, to con- 
tinue family ties which helped long-term 

The ease of sponsorship in many "early 
cases" resulted in problems that surfaced 
later. Some persons, unfortunately, were 
looking for complaisant concubines, cheap 
labor, or potential religious converts. 
Problems were solved by correcting mis- 
conceptions, or moving families to better 

sponsors if rifts were too wide. Hardest to 
help were non-church sponsors who had 
good intentions but finally found financial 
burdens too difficult. A former GI with a 
Vietnamese wife would be trying to sup- 
port both his own family and a brother-in- 
law with seven dependents! 

Such problems did not arise where a 
church congregation pooled resources to 
sponsor a family. The new immigrants 
were often amazed to find organizations 
lined up to help. Committees were formed 
to raise funds, find housing, clothing, and 
Jobs, to teach English, drive them to and 
from school and work, and teach aspects 
such as thrifty shopping practices. 

Many church groups took an ecumenical 
approach in helping families in the same 
area. A Baptist church basement would 
serve for social gatherings and English 
classes, funds for food and housing might 
come from a Presbyterian bazaar and a 
potluck hosted by the Brethren. The family 
would attend the Catholic church; a job 
might be located by Methodists. Vol- 
unteers from all walks of life helped out. 
Even the government finally concluded, as 
the camps began to empty, that it was only 
the overwhelming response of the churches 
that had made the program successful. 

Church sponsorship was a question to 
Buddhists and Catholics — over 90 percent 
of the refugees — unused to the variety and 
freedom of religious expression in 
America. Large numbers of Catholics went 
to the Catholic relief agency, refusing to 
deal with any other group for fear of 
proselytism. Buddhists were more tolerant. 
Like immigrants before them, both groups 
wished to practice their own faith, but had 
a feeling that they were somehow 
obligated, out of gratitude to their hosts, to 
become members of any church which 
sponsored them. 

Some attempt was made to explain the 
complex array of religions which co-exist 
in the US, but the idea of altruistic help. 

out of love for humanity rather than any 
attempt at proselytism, was hard for new 
arrivals to understand. Sponsors who were 
aware of this bent over backwards to 
assure that religious beliefs were respected. 
A Protestant church would sometimes try 
to locate a Buddhist temple — practically 
impossible — or, for Catholics, include a 
local priest in the welcoming party at the 

The immigrants, in turn, have been 
tolerant. A Catholic family, sponsored by 
an Episcopal church, worried the church 
board by attending services regularly. A 
delegate from the board explained that 
they were not obligated to do so, that the 
church expected them to go to any church 
they chose, and would understand. The 
family happily telephoned relatives still at a 
camp to pass on this revelation, indicated 
that they liked the church — and kept on 


lS refugees moved out into American 
society, the camps dwindled, finally closing 
last December 20. 1,600 refugees on Guam 
had piloted a ship back to Vietnam, to be 
greeted with open arms by the new govern- 
ment; there had been no bloodbath. Others 
wishing to go back were placed with spon- 
sors, and asked to check through regular 
channels, the United Nations, as soon as 
political relations were reestablished. 

According to the government, the job 
was over. President Ford said, when the 
last nights left Vietnam on April 30, that 
the action "closed a chapter in the 
American experience." These words were 
echoed in speeches as the camps closed, but 
the long-term resettlement had only begun. 

Many of the 134,000 refugees expected 

Below: 29,000 refugees poured into Fori 
Chaffee, creating bedlam arfiong the agen- 
cies dealing with them. Galen Beery di- 
rected the Church World Service office. 

they would ha\e to stay in the camps for 
vears. awaiting sponsors. Their mo\ement 
into America, however, was rapid, surpris- 
ing officials of the \oluntary agencies — 
some had estimated that many would still 
be waiting in the camps a year later. They 
failed to recall that m the early 1900s, with 
European ships docking beneath the Statue 
of Liberty. 5.000 immigrants per day was 
not uncommon. 

Integration with other .Americans has 
followed the pattern of successi\e waves of 
earlier immigrants: relati\es. a place to live, 
schools, jobs. But this should prove faster 
since the American system has become 
geared up to recei\e them. Teachers 
studied the education of foreign children. 
and paid special attention to the shy, 
almond-eyed students who appeared in 
their classes. Immigrant doctors are re- 
training under state laws changed to ac- 
comodate them, hundreds of youth con- 
tinue college through special grants — doing 
poorly in .-Xmerican history, but excelling 
in math and physics. 


'n a nationwide scale, the local 
programs set up by church groups have 
been expanded. News journals are being 
published by government and state agen- 
cies, and a new weekly magazine. Tien 
Phong, has been started by former Saigon 
newsmen. These include information on 
associations and social e\ents. news from 
abroad, information on missing relatives. 
and careful explanations of public as- 
sistance, income tax. and how to get a 
driver's license. Over 155 ad hoc organiza- 
tions, public and private, regional and local. 
have been set up to aid with problems. 

The Vietnamese, too. are organizers. In 
February, as the time of the traditional 
new year. Tel. approached, countless spon- 
sors received banquet invitations and dis- 
covered that local families had started a 
"Vietnamese Association." Some of the 
new American friends worried about the 
expense of the celebration; others recog- 
nized that the immigrants themselves were 
aiding each other and maintaining cultural 

The two main discouragements that 
refugees express indicate that they have 
made initial readjustments and are now be- 
coming part of the American system. 
"Everything is so expensive." complain 
numerous Mr. Nguyens. "and it's hard to 
find a job." — comments which seem to be 

universal with .Americans. Sponsors help 
them shop for cheaper items, set up 
budgets, and get jobs. 

The shock of our climate is also a 
problem. Lenient Asian parents must 
learn — and teach their children — to close 
doors and wear shoes and coats in cold 
weather. Diapers are a cultural problem. 
Like countless other young mothers. Mrs. 
Moua Soua. resettled in Mt. Joy. Penn- 
sylvania, told concerned sponsors that her 
toddler just didn't like to wear "Pampers." 
.\ delegation of women ended up on their 
knees on her living room floor, showing 
her the different ways to fold cloth diapers, 
and she agreed to do her best. 


.mericans considered this past winter a 
mild one. but it was bitter to Vietnamese 
used to warm breezes. One telephoned Ft. 
Chaffee from Minnesota. "We have fine 
sponsors: my son and 1 have jobs; it's a 
wonderful place." he reported. "But." he 
went on gently, "did you know the snow is 
53 centimeters deep!" The result: many 
families quickly moved to warmer states as 
snow flurries came. Hoang Dinh Manh 
and his family of six left Arkansas and 
drove to California. "It was just too cold 
there." he explained. "Here I have no spon- 
sor or job. but it's warm and we live with 
my wife's parents." Their action was not 
unusual — California now harbors an es- 
timated 25 percent of the new immigrants, 
over 35.000 persons. Jobs are consequently 
difficult to find, and over 53 percent of 
those in southern California receive state 
financial aid. 

The number of Vietnamese and Cam- 
bodians on welfare has become part of a 
growing .American concern over the 
program. Attitudes \ary from case to case, 
and state to state, due to a bewildering 
complexity of laws and benefits. Some 
sponsors assumed complete financial 
responsibility: one e\en returned a S700 
check, explaining. "I spent four years in 
Vietnam, and I intend to take care of all 
costs, after what we did to their country." 
One group might report "No problems. We 
have them on food stamps, but they're not 
on welfare." Another can calmly state that 
"their" family was "put on welfare the day 
they arrived." One federal office requires 
that families seeking welfare be immediate- 
ly reported to the sponsoring agency; 
another will encourage increased aid. 

Some families — widows and children 

^.4^^\: I 

Top: Ten years service in Southeast Asia 
helped prepare Galen Beery for directing 
refugee resettlement at Ft. Chaffee, Ark. 
Above: Many refugees found jobs that did 
not match their skills, but most were hap- 
py to he leading safe, settled lives again. 

without a breadwinner, and large farm 
families without skills or English — will 
need considerable support for a long time. 
But an increasing number of the new im- 
migrants have found jobs and support 

Two sisters and their families settled in 
adjoining townhouses in Indiana. One hus- 
band is in cultural shock: he was an "ex- 
pediter" in Laos, using a knowledge of 
Vietnamese, French, and Lao to guide 
paperwork through Asian bureaucracies, 
but his languages and expertise have no 
place in Indianapolis. Other members of 
the family speak English. His wife works as 
a secretary, her sister studies computer pro- 
gramming, and his brother-in-law is super- 
visor over two other Vietnamese, a Hai- 
tian, and an .American in an alteration 

Things are working out even though one 

12 MESSENGER Mav 1976 

must start at the bottom: as a man wrote 
from Chicago. "I have a job with a drug 
company as a warehouse worker. It is not 
an interesting job, but it is helpful to sur- 
vive. I have rented an apartment with two 
bedrooms ... So we have started to breeze 
(sic) with our own nose for months now." 

At the end of this first year, it is ap- 
parent that there were mistakes made and 
that there were better wavs that the flood 

of immigrants could have been received. 
But it was a chaotic time, a time for help, 
and Americans stepped forward to give 

By accepting them, our country has 
assumed some responsibility for one of 
history's most devastating wars. Those who 
came were, like our own ancestors, from all 
walks of life. But most of all, they were 
simply frightened people, accepted in the 

American pioneer spirit, immigrants from 
hostile shores who became "the new family 
in town." 

And for the 95 Brethren congregations 
that accepted refugees — 690 individuals or 
172 units — it can be said that they have 
followed the words of the One who said, "I 
was a stranger, and you welcomed me ... . 
As you did it to one of the least of these 
mv brethren, you did it to me." D 

Meanwhile, from Laos . 

Laos, a small Buddhist country of some 
three million people, borders Vietnam 
and Cambodia, but seemed almost a 
bystander in the Vietnam conflict 
although there were daily clashes in 
rural areas. But following the collapse 
of the other two governments, the Lao- 
tian government was quietly taken over 
by communist factions. The life-style of 
the people is being drastically changed, 
and numerous leaders sent north for 

Since April, 1975, over 70,000 
Laotians have crossed the Mekong 
River to Thailand, fleeing a situation 
they consider intolerable. From 100 to 
200 arrive each day. Some have 
resettled in France or other countries; 
3,400 have been allowed to immigrate to 
the US. But most remain in Thai camps, 
eking out a meager and miserable ex- 
istence. In contrast to the sudden Viet- 
namese exodus, the movement of the 
Laotians has been over a year. Their 
situation has been largely ignored by the 
news media, and is almost unknown to 
an American public weary of Indochina. 

Conditions in the Thai camps are 
described as "abominable." The Church 
of Christ in Thailand and a Catholic 
organization provide two days of rice 
per week; the Thai government gives 
another day's ration. Refugees must 
supplement this with food bought from 
their own meager resources. Medicines 
are in short supply, there are few doc- 
tors, and nearly all refugees suffer from 
effects of malnutrition and lack of 

Occupations of these refugees, like 
those of Vietnamese and Cambodians 
already in the US, cover a broad spec- 

trum: former government administra- 
tors, soldiers, pilots, students, em- 
ployees of the US Agency for Interna- 
tional Development (USAID), mechan- 
ics, small-businessmen, and farmers. 

For the Thai, the refugee problem is a 
complex one, and closely related to es- 
tablishing new relationships with the 
new governments of Laos and Cam- 
bodia. Integration of the Laotian 
groups in Thailand is difficult, but some 
isolated mountain areas may be turned 
over to them. 


rhether or not more Laotians than 
the token 3,400 can be brought to the 
US is a question still to be answered. 
The tendency is to forget them — given 
unemployment, the lingering recession, 
the Bicentennial, and realities of elec- 
tion year. To many, they are an un- 
pleasant reminder of the Vietnam war. 
It also appears that integration of the 
greater part of the Meo, still simple 
mountain tribes, would be extremely 
difficult in the United States. 

Few Americans are interested in or 
aware of Laotian refugees, compared to 
the thousands involved in numerous 
organizations set up to aid Vietnamese. 
The Laotian sponsorship program is not 
well coordinated, and Laotian families 
have ended up all over the US with 
relatives in different states and spon- 
sored through different agencies. There 
are no funds for Lao dictionaries or 
newspapers; they receive none of the 
HEW benefits which the Vietnamese do. 

Although private groups have pro- 
posed that an additional 10,000 Lao- 
tian refugees be permitted to enter the 

US and that government benefits be 
also extended to them, this is an unat- 
tractive step for Congress. Bills in- 
troduced in the Senate and the House 
have encountered resistance. If they 
pass, the tendency will be to bring in 
stranded Vietnamese and Cambodians. 
The only response has come from a few 
concerned citizens who feel that the 
Laotians, also, deserve more than a 
token handshake, and have written their 
legislators to say so. 

One resettled Laotian, after three 
months in the US, wrote "1, have the 
feeling that we refugees from Laos suf- 
fered the most, because we are too sen- 
timental and too naive .... We, with 
our 'bo penh nyang' ("never mind"), we 
always try to avoid to fight for what we 
want, or what we think, because for us 
it is very unpolite to do such a thing." 


re should seriously ask, as 
Christians and Americans, whether 
more government and public support 
should be given, and more than the 
handful should be allowed to enter. 
Congressional support, instigated by 
visits, calls, telegrams, and letters, is 
needed if our country is to conscien- 
tiously live up to obligations, to provide 
more than a passing concern and a little 
material aid to a people who still suffer. 

Direct inquiries on sponsoring 
Laotians to your legislators in Washing- 
ton and to Mac Coffman, Brethren 
Service Center, Box 188, New Windsor, 
MD 21776. If Laotian families are in 
your area, ask if they have relatives 
still in Thailand who might be sponsored 
to live near them. — Galen Beery 

Mav 1976 messenger 13 

rnarks of minisbul 

Read 2 Corinthians 5:16-21 

Ministry is a focal concern of the church 
today. It has been the subject of recent 
queries on the floor of Annual Conference. 
It has prompted studies on such aspects as 
ordination and discipline. Ministerial train- 
ing is a priority of the denomination. .'\n 
ongoing refinement of our understanding 
of ministry is in order as the concept of the 
church grows. 

If we model the church as Christ's caring 
believers, a priesthood of all believers, sent 
in mission, then an adequate \iew of 
ministry is essential. A theology of 
ministry, if you will. An awareness of its 
centrality to all Christians. 
y>h\ ministry? 

In 2 Corinthians 5, Paul speaks on being 
reconciled in Christ and then being en- 
trusted with a ministry of reconciliation. In 
Christ, he says, the genuine self is seen 
from di\ine perspective, no longer from a 
human point of view. In Christ our past is 
no longer thrown up in our face; our 
trespasses are not counted against us. In 
Christ, a genuine affirmation of the image 
of God in a person is felt, and the way is 
opened for a coming together with one's 

In the same breath Paul calls us. recon- 
ciled, to a ministry of reconciliation as am- 
bassadors of Christ. Finding wholeness 
with Christ means a personal calling as an 
agent for the wholeness of others. Paul's 
view of faith moves Christianity from 
legalistic do-goodism to an active engage- 
ment in Christ's task. Faith is more than 
something done to oneself: it is being used 
in the name of and for the sake of the One 
in whom our lives are joined. 

As a pastor I know personally how being 
in ministry challenges my faith, draws out 
my love, gives me purpose. My ministry is 
integral to my faith because in ministry I 
am learning of Christ and doing his activi- 
ty. And we are all in this business of 
ministry together as Christians, according 
to Paul. 
How ministry? 

Once we are convinced that we are all in 
ministry, how do we do it? The five words 
about ministry highlighted below certainly 

are not all encompassmg. Rather they are 
marks of ministry that may call still other 
marks to mind. 

Respeci. Respect is a requisite. Ministry 
is wiih youth or the aging or peers rather 
than 10 them or for them. Recognizing that 
as a Christian, and so a minister, each of us 
is in a helping role, we need to remember 
that those we help are the church. The 
children we teach, the others in our prayer 
group, the shut-in we visit — all are the 
church. What we do is with them, not to 
them. This means an active respect for the 
total feelings and total well-being of those 
with whom we are in ministry. They are 
part of us. We are together in Christ's 
bodv. We minister to each other. 


n youth ministry, for instance, this 
respect tells youth that they are persons, 
perhaps the essential and primary condi- 
tion for youth to feel in order for the 
"minister" to become close. This respect is 
what Paul talked about in saying Christ 
saw us not from a human point of view. 
but for what we are in God's eyes. Ministry 
means to let persons feel respect as they 
stand in crisis, in the midst of doubt, in the 
midst of failing themselves. To break 
through at that point, letting someone 
know one is respected, identifies someone 
again as a person. It lets one feel that 
wholeness in Christ is possible again. A 
door is opened as a person feels "seen" in a 
new way with potential and possibility. 
Total respect, mark I of ministry. 

Presence. A second ingredient in 
ministry is presence, that is. what the 
"minister" is. is just as important as what 
the minister does. By presence I mean be- 
ing wholly conscious of someone in need. 
More than paying attention, it is entering 
the life-space of someone else, understand- 
ing feelings, identifying dilemmas, empa- 
thizing. Presence is facilitated by one's faith 
which frees us to set aside our own prob- 
lems and be with another. 

Ministry then is when one person in total 
presence of being in Christ can meet the 
needs of another. No ministry is merely 
plugging in responses, the right words, the 
correct intonations. Ministry means bring- 

ing an integrity, a transparency, a real- 
ness in Christ that the one in need can feel 
and appreciate and gain from. Ministry is 
very incarnational; What we bring as 
Christians is a presence in Christ that 
allows another to know the\' are felt with 
and tor in Christ's name. Total presence. 
mark 2 of ministry. 

Servanthood. Management theory these 
days notes how the executive learns first to 
be a servant of employees. So in ministry. 
We must learn to help others toward a 
maximum wholeness in Christ in mutually 
beneficial goals. 

In fact, ministry means servanthood. 
Ministry comes from the word diakonia 
(service) in the New Testament, and the 
ministry of reconciliation Paul talks about 
in 2 Corinthians 5 is a diakonia {serxice) of 
reconciliation. Remembering how Jesus 
defined his role as servant by taking the 
towel. I believe reconciliation is often felt 
by us when someone else serves us. Here 
again is Christ incarnate, as the one in need 
feels his feet being bathed and dried. 


n our search to describe how laity and 
clergy are equal, perhaps a new approach 
to ministry as servanthood would help. The 
pastor is servant; so are all Christians. As 
Christ said "If any one would be first, he 
must be last of all and diakonos of all" 
I Mark 9:35). And there is only one way a 
servant can look: up. and not down. 
Ministry is total servanthood. mark 3 of 

Caring. Shepherding has always been a 
key word in Christian ministry. It means 
that as ministers we let persons know that 
they are cared for. and in so doing we con- 
vey God's love for his children. We learn of 
care on the cross where Jesus showed the 
extent of sacrifice his own love entailed. 
Likewise as ministers we express an un- 
limited liability for one another. Each 
Christian as a minister can go to the cross 
on behalf of another. Often then another 
can become a new creation. 

As ministers we do admit our caring can 
be shortsighted, exhaustible, and inade- 
quate. At that point we are fortunate to 
turn to One who cares for us all uncon- 

ou Davic 

14 MESSENGER May 1976 

5 ar 

ditionally. endlessly, completely. We also 
say we do not take on our shoulders the 
holding up of other persons" lives. We turn 
them over to Christ; but we care, and that 
is the road that often awaits opening for 
one in need. 

A student nurse in our congregation con- 
veyed how caring drew a patient back to 
life when near death. This nurse's faith let 
her see hope. She offered respect by calling 
the unconscious patient by name and ex- 
plaining to him each procedure being per- 
formed. To me, we minister as we give this 
kind of active self-emptying love that 
allows others who count themselves for 

dead feel that something in them is 
worthwhile in Christ's eyes. In caring we 
become those eyes. Others know they have 
been seen and heard from more than a 
human point of view. Redemption then can 
occur! Caring, mark 4 of ministry. 

Challenging. But caring does not always 
mean soothing; caring brings challenge 
because faith always invites us to rise and 
walk. In ministering as Christians we do 
not condemn one in need, rather in caring 
we stand with someone else to help that 
person to a new life. 

Our obstetrician said that when he has a 
woman in his office guilt-laden with a 

"Head of Christ. " hv Barosin 

pregnancy out of wedlock, he kneels on the 
floor with her seeking God's forgiveness. 
We don't condemn as ministers, but 
ministry deals with accountability as we get 
down on our knees with others claiming 
our common frailty and seeking God's 
wholeness. Together we're invited to kneel 
as humans challenged by divine will. So in 
ministry, we often challenge by leading 
each other in confession, identifying our 
common sins and interceding on behalf of 
one another. 

Perhaps our view of challenging has 
been too narrow. We often think of it as 
one person, the pastor, railing at the con- 
gregation. But how many of us are changed 
by being attacked? That approach usually 
only gives us an excuse not to respond. For 
me the very presence that I've talked of in 
this paper challenges. Be it on a job or in 
school, behavior as a Christian will 
challenge. Also respect often confronts as 
Jesus confronted the woman at the well by 
respecting and seeing more in her than she 
would see in herself. The servanthood 
we've talked of often confronts the very 
issue of identity of a person, just as Jesus 
kneeling at Peter's feet raised the issue of 
Peter's own spiritual condition. Challeng- 
ing is a part of ministry because we stand 
under accountability to God at the same 
time as He is offering a ready grace. 
Challenging, mark 5 of ministry. 
When ministry? 

Ministry. Priesthood of all believers. 
Agents of reconciliation. Each of us as 
Christians become involved in ministry as 
we put into effect our calling to go to the 
cross in daily relationships, in community 
projects, in specific and nonspecific acts of 
our faith. 

When ministry? Whenever we open our 
lives to the task, whenever we become the 
respecter, presence, servant, carer, 
challenger who facilitates someone or a 
group to find that ultimate meaning to life 
in Christ and ways of enacting it. 

Ministry is an entire approach of being 
and doing. Let us not cloud it with a mys- 
tique of how to do it, but let us honor it 
with a sacredness because in ministry we 
are fulfilling the reconciliation God wishes 
to attain in Christ. | 1 

MG approcxh or rang and doira 

May 1976 messenger 15 


conimwvty is 

strong if it has 

memories worth 

remembering, and if 

those memories help 

shape a faithful 

response in the 

present. Our 

memories shape a 

faithful response 

when God's memory 

touches ours. Call it 

revelation, grace, 

renewal, or 

formation in 

ministry — when 

God's memory 

touches ours, some 


consequences follow. 

16 MESSENGER May 1976 

in ministry: 

God's memory and ours 

by Warren F. Groff 

It is a well-known fact that new seminary 
presidents exhibit some very particular per- 
sonal needs during their early days of of- 
fice. They are fortunate indeed if they have 
charitable, understanding persons a\ailable 
to them during such times of special need. 
Just when this occurs is sometimes less 
clear to the presidents themselves than to 
others around them, 

I am in touch with at least one such in- 
stance. Early last September, shortly after 
Paul and Mary Robinson left for South 
Bend, Indiana, prior to the official begin- 
nings of my new assignment, I found 
myself pondering the question of just what 
I was letting myself in for. In the midst of 
the reflections I found myself overwhelmed 
by the need to know just how far it is 
between the office of the dean and the of- 
fice of the president. One evening, after 
others had left the offices for the day, I did 
the necessary research to discover that the 
distance is precisely sixteen feet and six in- 
ches. I do not fully know why, but 
somehow, after 13 years in a neighboring 
office, that information seemed essential. 
Perhaps it was a way of nailing down one 
ponderable item in face of the many im- 
ponderables in such a move. 


.hrough it all, I have come to sense some 
things now much more keenly than I did 
before moving the sixteen feet six inches: 

I sense my indebtedness to colleagues in 
ministry who help me remain realistic in 
assessing my limitations as well as 
capabilities, who care enough to "tell it like 
it is." Any community is strong whenever 
there are persons in it who "speak the truth 
in love." Bethany has such persons. For 
that I am grateful! 

1 sense that there are many different, 
equally important gifts embodied in the 
persons making up a given community at 
a given time. A community is strong 
when each person with diverse gifts of 
training and spirit contributes to the 
health and productivity of the whole 
body. Bethany has a rich fullness of per- 
sonal gifts which complement rather 
than merely compete against each other. 
For that I am grateful! 

I have always had a deep respect for my 
predecessors — A. C. Wieand, D. W. Kurtz, 

Rufus Bowman, Warren Slabaugh, and 
Paul Minnich Robinson. However, the 
more I experience the impact of the office 
which also claimed them, the more keenly I 
sense the scope of the challenges they 
faced. They guided Bethany's development 
from its beginnings on Hastings Street on 
the near south side, to Van Buren Street on 
the near west side, to Oak Brook on the far 
west side of Chicago. With their aid 
Bethany has gathered to itself thousands of 
persons who have been its students and its 
graduates, persons who have served the 
denomination, the larger church, and socie- 
ty in many important ways. Bethany has 
also had a continuing cadre of staff 
and faculty persons whose dedication 

continues to enrich our lives. 

I sense the absolute necessity of a com- 
munity's support of those who are asked to 
serve the community in special ways. Any 
community is strong when it not only com- 
missions persons to certain offices and 
functions, but also feels itself to be com- 
missioned simultaneously to a shared 
ministry. Clearly, Bethany is such a com- 
munity. For that I am grateful! 

I sense that 1 — that we together — 
participate in a living history. We are part 
of an unfolding story with remembered 
persons and events giving it coherence and 
direction. A community is strong when its 
corporate memories are liberating, not 
restrictive or merely nostalgic. A communi- 
ty is strong when an "adventurous future" 
springs out of an appreciated past. 

Bethanv has deeply interior, and truly 
nurturing memories as part of a strong 
covenantal life. 

I am grateful, too for: 

— Memories of A. C. Wieand and E. B. 
Hoff. on a hilltop in Palestine at the turn 
of this century, covenanting with God to 
obey his leading in founding a Bible school 
whose very name was to be a pledge to re- 
main open to the guidance of Christ and 
his spirit. 

— Memories of these same biblical 
scholars determining that the study of the 
scriptures must remain foundational to all 
other aspects of Bethany's curriculum. 

— Memories of the decision to establish 
Bethany in the city of Chicago even though 
the denomination was composed largely of 

rural congregations. That decision reflects 
the convictions that the church in all its 
manifestations, exists for mission, and that 
class work and actual engagements in mis- 
sion and ministry need to enrich one 
another if Bible training is to be faithfulh 
and effecti\ely accomplished. 

— Memories of persons and con- 
gregations helping Bethany faculty, staff, 
and students during the depression years 
by sending canned goods and fresh 
produce from their farms to the campus as 
an expression of their concern and commit- 
ment to Bethany's ongoing educational 

— Memories of Bethany's earliest 
founders seeking acti\e affiliation with 
other "schools, colleges, universities and 
organizations, institutions and movements 
in the fulfillment of . . . aims and pur- 
poses." That posture of interinstitutional 
cooperation is part of a vision of ministry 
that has been rekindled through succeeding 
generations ot students, faculty, staff and 
administrations: a vision of ministry that is 
deeply Brethren in conviction and life-style, 
and yet is willing to be disciplined by our 
brothers and sisters in Christ from other 
communities and traditions. 

— Memories of persons with stature and 
presence — persons like Rufus Bowman, 
Warren Slabaugh. Floyd Mallott. William 
Beahm and .Alvin Brightbill — whose im- 
pact is such that images and stories gather 
around them like iron filings attracted to a 


community is strong if it has mem- 
ories worth remembering, and if those 
memories help shape a faithful response in 
the present. Our memories shape a faithful 
response when God's memory touches 
ours. Call it revelation, grace, renewal, or 
formation in ministry— when God's 
memory touches ours some important con- 
sequences follow. 

When God's memory touches ours we 
are free to remember what we are 
otherwise tempted to forget. Then, as per- 
sons and communities, we need not be sen- 
timental or superficially nostalgic about 
our past. We need not remember only our 
achievements and forget our failings. 

We draw strength from the fact that the 
most saintly among us always have been 
quick to say with Jesus, "Why do you 
call me good? No one is good but God 
alone!" We are free to repent corporately 

for the times when group pride and 
preference for the comfortable blocked a 
venturing movement toward others in 
search of a fuller unity. We are free to re- 
pent for the times when timidity drove us 
to compromise our heritage too cheaply 
while lusting for larger church acceptance 
and cultural approval. 

When God's memory touches ours we 
are free to enlarge our memories by sharing 
the memories of others. 


re are able. then, to participate in the 
hurtful as well as the hopeful parts of one 
another's histories. I have been deeply im- 
pressed recently that this process of 
reciprocal remembering is essential for per- 
sonal and community health. As part of 
our small-group sharing at Bethany, we 
regularly come to sense how deep are the 
painful memories many persons carry, and 
how releasing it is to have others care 
enough to make those memories their own. 

As members of particular Christian 
traditions, we come to share our respective 
corporate histories even as we learn to 
walk and talk. As Brethren, for example, 
we find it difficult to remember our group 
origins except as those who were 
persecuted by the established authorities 
for our dissenting beliefs and practices. 
Those of other traditions may recall the 
pain of division brought on by dissenters 
who refused to acknowledge a prior cove- 
nant sturdy enough to contain the conflicts 
within itself. 

I believe it is sound ecclesiologically and 
educationally to have new structures 
emerging such as our Chicago Cluster of 
Theological Schools to facilitate growing 
dialogue between our respective traditions. 
I rejoice, also, that the Efethany community 
has a larger number of participants - 
both students and staff — from the wider 
church. They, too. contribute to the qual- 
ity of mutual sharing, to the refinement 
and enlargement of our reciprocal 

When Brethren emphasize that faith is 
life, that a vital faith engages our deepest 
feelings and our physical energies, we are 
sure to be reminded by persons from other 
traditions that faith is thought as well as 
life, that a vital faith requires that we love 
God with our minds as well as our hearts 
and hands. 

Brethren believe that discipleship in- 
cludes the other person. While deeply per- 

sonal, discipleship is not a private affair. In 
Christ we are called to be "members one of 
another," to be priests in each other's 
behalf, suffering when anyone suffers, re- 
joicing when anyone rejoices, giving an ac- 
counting before one another of the faith 
and hope within us. gathering for edifica- 
tion and disciplining as an essential mark 
of the church. 

Sisters and brothers from other tra- 
ditions help us remember that dis- 
cipleship has to do with one's very personal 
meeting with God. Such a relationship with 
the Sovereign Creator calls for a decisive. 
individual response. Discipleship focuses 
on the quality of our solidarity with 
neighbor, but in a unique way it also en- 
tails our utter solitude before God. 

Brethren stress that faith is voluntary. 
Faith is. not coercive. It is not 
manipulative. It is winsomely, persuasively 
invitational — in the spirit and name of 

Brothers and sisters from other 
traditions quickly agree, but go on to 
emphasize that faith is a gift before it is a 
response of the person. It is carried by the 
community on the individual's behalf even 
before a personal response is possible. 


Frethren have placed great stress on 
peace and peace-making as a way of life, 
have taught that all war is sin, and have 
sought alternative ways of serving in times 
of armed conflict. 

Sisters and brothers from other 
traditions challenge us to pay as much 
attention to justice as to peace. They oc- 
casionally stretch our imaginations by 
entertaining the prospect of a "just war," or 
propose overt force as a counter to the 
covert forms of enforced injustice. More 
often, they reinforce accents out of our 
own heritage and outdistance us by their 
own dedication to the pursuit of peace with 
justice as a total life-style. 

And so the dialogue goes. When we 
share each others' memories, our own faith 
experience is enriched and ministerial 
education is strengthened. 

When God's memory touches ours we 
are united in remembering that future 
whose name is Jesus Christ. That nor- 
mative personal center holds together all 
our anticipating, all our recollecting. It 
bridges our separate traditions. It is carried 
both in the living memory of those who 
respond to Christ's personal impact and in 

18 MESSENGER May 1976 

The ministry which we all 

share, and to which we 

have all been recom- 

missioned this day, is 

a ministry with a promise 

and a name at the center of 

it. God has kept every 

promise he ever made, and 

Jesus Christ is the signature 

guaranteeing that 

it shall be so. 

the scriptures which serve constantly to 
sharpen and correct ail our remembering. 
It is carried by what Alexander Mack 
termed the "internal Word" of Christ's 
spirit and the "external Word" of the 

The Bible introduces us to strong and 
significant persons whose impact is felt in 
deeply personal ways. Some persons are 
full and overflowing. They represent a con- 
vergence of memories. Through them other 
persons from a group's past continue to 
live, and subsequent generations mark new 
beginnings by their names and deeds. 
Among the many persons presented to us 
through the Scriptures, the person of Jesus 
Christ looms as the one who truly fills up 
and overflows his name. In him Abraham, 
Isaac. Jacob, Joseph, and others from the 
story of Israel live on. Through him and 
around him new directions emerged. Jesus' 
apostles stand in the reflected light of his 
person and name. The primary contribu- 
tion of the apostles and their successors in 
every generation is to point others toward 
that central person in whom the glory of 
God tabernacles among us — Jesus Christ 
the onlv Son from the Father. 

J/ormation in ministry occurs at the junc- 
ture between God's memory and ours. That 
juncture is the centering point of our dis- 
cipleship. What occurs there — at God's 
free initiative — is the transformation that 
supports our corporate and our personal 

That juncture between God's memory 
and ours identifies the space within which 
Bethany has its continuing mission. It also 
marks the space within which particular 
persons are called and commissioned as a 

centering of the community's life and in 
order to aid the whole community in fulfill- 
ing its mission. 

Bethany's mission is to model a prayerful 
and a scholarly attentiveness to the "inter- 
nal" and "external" Word of the scriptures. 
Its mission is to be a community of faith 
and learning where persons are being 
formed in a quality of remembering that is 
Christ-centered, and, therefore, is not sen- 
timental or superficially nostalgic, is not 
aborted by selective forgetting, is not self- 
protective and closed in upon itself. 

Bethany's mission is to be a community 
of faith and learning where persons are 
developing scholarly habits, are being 
engaged by the scriptures and their 
neighbors in a life-shaping encounter, are 
testing the religious heritage in conversa- 
tion with the best of societal wisdom, are 
acquiring appropriate attitudes and skills 
for effective service, and are gaining 
freedom and maturity as persons of faith 
and competence. 

Formation in faith and ministry includes 
a great variety of markings and instrumen- 
talities. But the closer we come to the junc- 
ture between God's memory and ours, to 
revelation, to grace, to the transformation 

that supports our faith and obedience, the 
more our activity is like remembering what 
we learned at our parent's knee. Through- 
out all the fabric of Bethany's mission there 
is an integrating thread. 

The commissioning of persons to 
facilitate the mission of a total community 
has its meaning at the same juncture 
between God's memory and ours. To be 
commissioned for a specific office and its 
various functions, as I perceive it, is to be 
"set within" not "set apart from" the com- 
munitv that participates through its 
designated representatives in the "laying on 
of hands." It is to be "set within" for the 
"equipping of the whole people for the 
work of ministry, for building up the body 
of Christ, until we all attain to the unity of 
faith ... to the measure of the stature of 
the fullness of Christ." 

Prayerfully and thoughtfully I accept m\ 
commissioning with full awareness that the 
challenges will be numerous and that there 
may well be tasks and decisions ahead for 
Bethany as difficult as any faced in the 

I accept my commissioning with con- 
fidence that Bethany is at the same time 
being recommissioned as a community 
of faith and learning, as a community 
which is itself "set within" the Church 
of the Brethren as a centering of the 
denomination's life and shared commit- 
ment to the ministry of theological 

A urther. the wider church also is being 
recommissioned to the ministry we all 
share through our participation in the "one 
body and one spirit," in the "one hope that 
belongs to our call," in the "one Lord, one 
faith, one baptism, one God and Father of 
us all. who is above all and through all and 
in all." 

The move from the office of dean to 
the office of president is precisely sixteen 
feet, six inches. Somehow, it remains reas- 
suring to be able to state such down-to- 
earth information with a high degree of 

But I find myself held by an additional 
confidence. The ministry which we all 
share, and to which we have all been 
recommissioned this day, is a ministry 
with a "promise and a name at the cen- 
ter of it. God has kept every promise he 
ever made, and Jesus Christ is the signa- 
ture guaranteeing that it shall be so." D 

May 1976 messenger 19 

"Educaiio}Tpioneers We the BrumWdiigJis'. Qiiimer. and 
met not only discouragement but sincere opposition Jrom^ 
the Brethren of 1876. who associated education not :^^^ 
only withM'orldliness. but with irreligion and^^^^^""^^ 
ungodliness. But the century of Brethren 
higher education that has followed can be 
credited to their faith and perseverance. 

ames Quinter was in his 63rd ye^^^ question worried everybody at the NormalT 
when he was tapped to head the:!_j;^- : Worrisome, too, was the attitude which 
Brethren's Normal College. It w^^^sp^ vailed within the Brotherhood. Apathy 
the summer of 1879. The Huri=^^=il = and ill will toward higher education 

tingdon school had just suffered a- 
traumatic blow. Its young principal ands - 
founding teacher, Jacob Zuck, — still in his 
early thirties — had been cut down by 

A pall of grief and anxiety hung over the 
bare, three-acre campus. Could Zuck's 
work, begun but three years before, survive 
the calamity of his untimely loss? That 

abounded everywhere. 

The times, decided the trustees, demand- 
ed a churchman of Quinter's stature. A 
revered elder throughout Dunkerdom, he 
had settled in the river town to be nee 
Zuck's school. A new post — that of 
president — was created for him. His 
charge: sell the Brethren on the Normal. 

Ever since 1856 Quinter's name had been 

synonymous wiih educational reform in th& 
church. That year, as a middle-aged 
teacher-preacher, he had left a backwood^ 
school and a run-down farm to work for 
Henry Kurtz. His employer, an immigrant 
Lutheran dominie turned Dunker, pub- 
lished the Gospel Visitor. It was the ^rS^ 
church's only paper in the late 1850s. At""^ 
the time, Kurtz was probably the Brother-; 
hood's best educated person, trained in 
Germany. Both men, on their own, had ~ 
been mulling over the idea of a Brethren-^s|^ 
backed school. Together they made thg^-a^ 
Visitor their organ for such a projeeE=73=3|;= 
In those days academies, not high^^=j^j!r^ 
schools, were the dominant secondary iTi-="^^ 
stitution. They were basically private 
schools, often with church ties. --- 

Academies performed the popular 
function of training teachers for the 
primary grades (state norma 
schools were just coming into 
vogue). Teaching had won 
new status under recentl^j?;; 
enacted public school systeriis. 
More and more, as a result, 
farm-weary Dunker boys saw 
the profession as a ticket to es- 
cape. ;H3;"; 
A recurrent JCurlzggtttrtfer : ; 

Foundint; teacher of the college. Jacob M. 
Ziick served the new school from 1876 un- 
til his death from pneumonia in 1879. For 
a time he lived on the third floor (the emp- 
ty dormer window) of the Burchinetl Build- 
ing (below), which housed the school from 
1877 to 1879. Zuck is shown here seated in 
the center of the doorway. This building 
provided dorm rooms and classrooms until 
Founders Hall was built in 1879. 

theme stressed that often these academy- 
going teenagers defected from Dunker- 
ism. Too many ended up in another de- 
nomination's fold. This drain of talented 
youth, argued the I'isitor duo. could be 
halted by a good Brethren academy or two. 

But opposition to the school scheme was 
deep-rooted. Annual Meeting had long 
gone on record against education beyond 
the grades. Three times between 1831 and 
1853 it condemned academies and colleges. 
Learning, it was feared, would corrupt the 
simple life and the simple faith. It would 
make Brethren "proud" and lead to a paid 

With 1858. however, dogged journalism 
plus behind-the-scenes lobbying paid off 
for the pro-school pair. Annual Meeting 
that year, after much debate, gave their 
brain child the go-ahead nod. In so doing 
its endorsement was hardly overwhelm- 
ing. The minutes read tersely: "Concern- 
ing the school proposed in the Gospel 
I'isitor. we think we have no right to 
interfere with an individual enterprise so 
long as there is no departure from gospel 

But. as educationists soon learned, their 

struggle had only begun. Over the ne.xt 17 
years they tried five times to start a 
school — in Ohio. Indiana, and Penn- 
sylvania. But all came to naught; the 
resistance in the church was too much. No 
school lasted very long: plans for others 
soon aborted. Quinter's own New Vienna 
Academy (Ohio) was one of the first 

Meanwhile, in the early 1870s, a loud cry 
for schools went up from Pennsylvania's 
Middle District. That part of the state had, 
quite by chance, become a pocket of 
progressive views. For a time it was the 
home of two of the three church papers 
then in circulation. 


'ne paper, the Pilgrim, belonged to the 
Brumbaugh brothers. Henry and John. 
Both were e.x-teachers, educated at various 
academies and normals. They had entered 
the publishing field in 1870. Their press 
was at Marklesburg, a village a few miles 
south of Huntingdon. At once they 
emerged as ringleaders of the school move- 
ment in the East. Time and again the call 
for action sounded in the Pilgrim. 

In league with others they sponsored a 
rash of school meetings in the half-decade 
after 1870. Nothing, of course, came of 
their efforts. Even Middle District had its 
quota of reactionaries. At one school con- 
clave a gray-bearded eider cornered the 
Brumbaughs. He said to them: "Well, 
brethren. I love you but I don't love your 

No less vocal in the school fray was a 
kinsman of the Pilgrim owners. This was 
the Huntingdon physician. Dr. Andrew 
Brumbaugh, their cousin. A one-time 
teacher himself, he was the first Danker to 
earn a medical degree (Penn. 1866). As an 
educationist, however, he chose to use 
buttonholing tactics rather than the power 
of the press. He not only wanted an eastern 
school but dreamed of the day Huntingdon 
would land it. 

The doctor gladly made his downtown 
home a way-stop for church leaders pass- 
ing through the district. Inevitably, house 
guests were treated to a buggy tour of the 
West End. That section, sloping up to high 
ground, had just begun to spawn new 
homes. Its virtues as a school site the sur- 
geon glowingly pointed out to buggy- 
mates. He even leased several lots, to hold 
them until the time was ripe. 

It was Dr. Brumbaugh who coaxed his 

cousins into moving their press to Hun- 
tingdon. He saw this as the first step in 
locating a school where he practiced 
medicine. In December 1873 Henry and 
John built a three-story brick duplex in the 
West End. One side was laid out for living 
quarters, the other side for a printing plant. 

Huntingdon, the county seat, was a 
bustling, growing town of some 3000 souls. 
The station for two railroads, it was a main 
line stop along the Pennsylvania. Besides 
rail service it boasted basic public 
utilities — waterworks and gaslights. 

By 1874 a new voice began to catch the 
ear of educationists. It was that of Jacob 
Zuck, a bachelor teacher. He championed 
the school cause in a host of articles for 
Brethren journals. A man of frail health, he 
was badly crippled by a childhood acci- 
dent. He was able to walk only with a cane. 

While at a Pennsyhania normal school 
in 1873. he got to know John Brumbaugh, 
a fellow student. The two of them, about 
the same age, afterward kept in touch. 
Theirs was to be a fateful friendship. 

On New Year's Day 1876 Zuck. for un- 
known reasons, was on the train when it 
stopped at Huntmgdon. On an impulse he 
got off and headed for John Brumbaugh's 
apartment. He welcomed the iuN itation to 
stay overnight. 


-he two comrades talked away the 
hours. In time the school issue came up. 
Brumbaugh said, "All's quiet now. and no 
effort's being made to start a school 
anywhere. Let's start one right here. The 
Pilgrim Building has a few vacant rooms 
that could be used for this purpose." The 
proposal intrigued Zuck. But he replied 
that he did not see how it was possible. 
With that, the subject was dropped. "It all 
seemed so absurd." Brumbaugh later 

In about two months, however, he got a 
letter from Zuck, who was teaching in 
Maryland. In it his friend confessed. "The 
school proposition keeps ringing in my 
ears." He added, "1 can't see through the 
project financially, but am sure the Lord 
will supply our need. We need a school, 
and if you brethren will stand by my work, 
I am willing to try it." Let it be an "e.xperi- 
ment." he said, a "small-scale effort" — to 
test changing church sentiment. 

The Brumbaugh triumvirate rose to the 
challenge. They promised to provide space 
and equipment, give Zuck free board, and 

Top: A photograph of a scale model shows the first classroom at Juniata, located on the 
second floor of the Pilgrim Building (center). Still standing at 1 4th and Washington Streets, 
the Pilgrim Building figures in both the story of Brethren education and Brethren 
publications. It housed, successively. The Pilgrim. The Primitive Christian. 0/7^/ /Ac eas/er/? 
office o/The Gospel Messenger. Below, from left: Four pioneers of Juniata: James Quinter. 
brothers Henry B. Brumbaugh and John B. Brumbaugh, cousin Andrew B. Brumbaugh. 

»> y^t 


Ma\ 1976 MESSENCi R 23 

Ill iO'llIHi mUMM 


xmm. miitmi 



Expenses as Low as other First-Olass iGstitutions. ij 



For' Catalogues, &c., address 


Box 50, Huntingdon, Pa. 

This delightful old advertisement appeared on the back cover of the re- 
port of Annual Meeting for 1882. printed by the two Brumbaugh brothers. 

round up students. The purpose of the 
school, an exchange of letters determined, 
was to train teachers. The founders all 
agreed that it be nonsectarian, though set 
in a Brethren environment, and coeduca- 
tional. Zuck was a strong believer in 
educating women. 

In late March. 1876. the Pilgrim car- 
ried its first notice about the "Huntingdon 
Normal Select School." Classes would 
begin, it announced, on April 27. That was 
less than a month away. 

Only three students showed up the first 
morning, instead of the expected 15 or 20. 
All were local countians — two girls and a 
boy. The boy was Dr. Brumbaugh's 14- 
year-old son. They met in a cramped 
second-floor room of the Pilgrim Building. 
It contained a table, two small 
blackboards, a set of chairs, and a 
bookcase. A few more students straggled in 
over the rest of the term. 

That fall the Pilgrim brothers and James 
Quinter worked out a business merger. 

Quintet, the senior partner, had earlier 
bought out two other Brethren papers. He 
moved to Huntingdon and at once entered 
into the life of the school. 

By spring 1877 the student body had 
outgrown the printshop. Zuck was forced 
to rent a nearby empty dweUing, the 
Burchinell house. He converted it into a 
dormitory, several classrooms, and a 
boarding club. Soon the school over- 
flowed into a second house. Still, many 
students had to room out in private 
homes. Increasingly, out-of-state stu- 
dents were added to the rolls. 

The fall of 1878, the school was 
chartered as a joint-stock company ($100 a 
share). It took the name. Brethren's Nor- 
mal College. Trustees came from among 
stockholders. Their first chairman was 
Henry Brumbaugh, who filled the position 
for 41 years. (He also served the Normal as 
president, 1888-1893.) 


. Iready plans were underway to erect a 
large, multipurpose building. Earlier, the 
trustees had appealed to the local citizenry 
for a gift of land. The townspeople 
responded with a plot of ground on the 
West End's "Hill." There Founders Hall 
went up the spring of 1879. By then the 
faculty numbered eight, students over one 

Just weeks after Founders" occupancy 
came Zuck's death. James Quinter 
preached the funeral sermon. He built his 
eulogium on the text: "The Lord will 
prepare a sacrifice." He told the mourning 
audience: "Someone will take up the work 
where Professor Zuck laid it down. The 
seed sown in faith and watered with tears 
cannot fail of harvest." 

Quinter spoke prophetically. Others did 
take up the work, including himself. It con- 
tinued to grow. In 1894 the Normal was 
renamed Juniata College, for the river that 
flows through the valley. Three years later 
Juniata granted its first liberal arts degree. 
The joint-stock setup dissolved in 1908, 
when the board of trustees became a self- 
perpetuating body. 

By century's turn the Brethren could 
count several colleges of their own. Higher 
education was no longer a bugbear in most 
parts of the Brotherhood. Many pioneers 
of education in the church deserve credit 
for that change. But the "experiment" by 
the founders of Juniata College, begun one 
hundred years ago this spring, marked 
their first real success. D 

24 MES.SENGER May 1976 

Inevitably, Christians have developed a vocabulary for 
identifying and talking about the differences within the 
church body. Inevitably and unfortunately, this vo- 
cabulary has become the means for bad-mouthing any 
Christians who are different from the truth as it is in "me." 
Thus the terms themselves are confused and confusing, 
leading and misleading, disturbed and disturbing. What 
is needed is a cleaning up of the Christian vocabulary. 

The coated tongue 
of Christendom 

by Vernard Eller 


'r. Morse made the diagnosis (Ken 
Morse, that is. the book editor of Brethren 
Press whose "K.I.M," has graced Brethren 
pubUcations for lo these many years). He 
called in Dr. Eller of California to ad- 
minister a treatment (Vernard Eller. that is, 
whose name, sans initials, has followed 
Ken's around on Brethren publications for 
lo not quite so many years). 

in his examination. Dr. Morse dis- 
covered that the body of Christ in modern 
times has a sick, if not dirty, tongue. He 
saw that there are differences — all kinds of 
differences — within the church. Inevitably, 
then. Christians have developed a 
vocabulary for identifying and talking 
about these. Perhaps just as inevitably but 
infinitely more unfortunately, this 
vocabulary has become the means for bad- 
mouthing ("halitosis," if nothing worse) 
any Christians who are different from the 
truth as it is in "me." And thus the terms 
themselves are confused and confusing, 
leading and misleading, disturbed and 

Dr. Morse consulted Dr. Eller about 
doing an analysis of such words — a list 
that finally came to include: Anabaptist, 
Antidisestablishmentarianism (check 
that); Believers' Church, Catholic, 
Charismatic, Churchly, Conservative, 
Cult, Ecumenical, Evangelical. Fundamen- 
talist, Holiness, Liberal, Liturgical, 
Orthodox, Pietist, Radical, Sect, and 
Zwinglian (check that, too). 

The result is a book scheduled for release 
prior to the Wichita .'\nnual Conference. 
It is entitled Cleaning Up ihe Christian 
Vocabulary: Words That Confuse and 
Divide. It is directed to the laity rather 
than to scholars, in the hope that it may 
stimulate "an "in-body" dialogue that will 
serve for the Lord's correcting us all." It 
does reflect a definitely "pro-Brethren" 
bias — although this unavoidably because 
of who wrote it and not deliberately 
because The Brethren Press is publishing it. 
Even so, the desire is that the book might 
prove useful to Christians of many per- 
suasions, and it is being promoted to 
that end. 

What proved to be the most complicated 
aspect of the project may turn out also to 
be the most original and helpful. It con- 
cerns the terminology for handling the 
theological spectrum that runs from ul- 
traconservatism at the right end to ul- 
traliberalism at the left. On this scale must 
be placed the terms: Conservative, Liberal, 
Orthodox, Evangelical, Fundamentalist, 
Sect, and Cult. It isn't easy! 

What makes the problem as much as im- 
possible is the general assumption that the 
entire spectrum can be divided between 
conservatives and liberals and that, conse- 
quently, there must somewhere be a line. 
everyone to the right of which is a conser- 
vative and everyone to the left a liberal. 
The difficulty is that no one can locate or 
define that line; and the way we normally 

handle it is no good at all. Each person 
likes to think in terms of being either "a 
conservative" or "a liberal." Then, by 
definition (if. say, the choice is "a conser- 
vative"), anyone who agrees or is more 
conservative is "a conservative" and 
anyone more liberal is "a liberal." Obvious- 
ly, a line that moves with each person who 
speaks can but cause all sorts of confusion 
and division. Yet, otherwise, I am con- 
vinced, there is no line; and we are using 
terms that can't be defined. 

Of course, the terms "conservative" and 
"liberal" can be used at any place along the 
spectrum if a direct comparison is being 
made between two clearly identified en- 
tities: "Jones is more conservative than 
Smith"; "Filer's book is more liberal than 
Lindsey's"; "This idea is more conservative 
than that one." But if we are to use the 
terms in an absolute, noncomparative way, 
then, I contend, "conservative" and 
"liberal" should be used only in connection 
with people and ideas who stand well dov\ n 
toward one end of the spectrum or the 
other. Now, in effect, the terms mean 
"Jones properly can be called 'a conser- 
vative' because Jones' position is noticeabh' 
more conservative than that of the hulk of 
Christians" or "Smith is 'a liberal' because 
Smith's ideas are noticeably to the left of 
the hulk of Christians." 

But consider (and here lies the heart of 
the matter), the hulk itself, the center mass 
from which the extremes at either end are 

Mav 1976 messenger 25 

Liberal Modernist ^, ^ic 

Theologically, most 

Brethren are akin to 

some of the newly 

emerging aspects of 

evangelicalism — 

though the 

Brethren, as such, 

ought not be called 


coming, as they do, 

out of a quite 

different hist or io- 

cultural mix. Their 


rather, lies in the 


unorthodoxy derived 

from their 

Anabaptist- Pietist 


measured, cannot be called either 
conservative or liberal. There are. of 
course, some Christians within that bulk 
who are more liberal or conservative (as 
the case may be) than others in the bulk; 
but none of them should be identified 
unconditionally as either "conservatives" or 
"liberals." 1 myself, for instance, am one 
who would strongly resist either term; and 
I would resist it for the great majority of 
my compeers in the Church of the Brethren 
as well. 

If "conservatives" are those of the right 
end of the spectrum, then "funda- 
mentalists." obviously and easily, are the 
ultraconservatives of the extreme of that 
right end. This is all right — except, again, 
there is no neat line by which we can 
differentiate the ultras from their not quite 
so conservative neighbors whom we will 
call "evangelicals." Lacking a distinctive 
docirinal marking, we propose that the dis- 
tinction be made on a basis of atliliide. 


would suggest that the term 
"fundamentalist" be reserved for those 
ultraconservatives who claim that only 
their position qualifies as true Christianity 
and that those who are not with them are 
"false brethren." Granted, under those 
terms, t^here are many people who would 
call themselves fundamentalists (signifying 
merely that they want to affirm the 
fundamental beliefs of Christianity — as I 
myself would want to) regarding whom I 
would never use the term. Yet 1 am 
convinced that only some such definition 
as mine will make for intelligible 
communication. Granted also, there are 
dogmatic, narrow-minded Christians to be 
found at every point on the spectrum — 
even among the liberals. Nevertheless, it is 
only at the right, fundamentalist end that 
the attitude becomes organized and 
preached as an article of faith. 

"Evangelicalism," contrariwise, we will 

use to identify a rather broad range that 
borders on fundamentalism but then 
extends clear up into the "bulk" which, we 
have suggested, ought not even be called 
"conservative." In recent years, things have 
been loosening up to the point that it is 
doubtful whether evangelicalism can be 
defined in sheerly "theological" terms at 
all; \ery much involved is a socio-cultural 
complex of organizations, leaders, 
publishers, and schools that covet the label 
"evangelical." And that aspect complicates 
the picture tremendously. 

Thus, for example, there is a book on 
evangelicalism that identifies me as a leader 
in the left, progressive end of that 
movement. I have no quarrel with the 
author's reading of my theology; the 
trouble is that I (along with most Brethren) 
never have had any part in the socio- 
cultural complex that underlies 
"establishment evangelicalism." And I have 
no desire to be identified with it. 

There currently is a tendency for many 
evangelicals and evangelical churches to be 
moving into the "bulk" territory and to 
want to enlarge the term "evangelical" to 
include all Christians right up to the 
borders of "liberalism." I want to be in 
fellowship with those making this move — 
and think that many of us "bulk" Brethren 
should. Yet we ought not get called 
"evangelicals" in the process. We had 
staked out our position here long before 
the evangelicals started moving in; and 
most of us are not in any sense part of the 
evangelical cultural establishment. 

Before we can treat the liberal end of the 
spectrum, we need to have in hand the 
concept "Christian orthodoxy." It is a 
broad term including all the groups we 
ha\e treated thus far — namely, anyone 
who subscribes to the historic 
understanding of the Christian faith. 
Although there is no single, universally 
accepted definition of that faith, there are 
ways of getting at it. 

26 .MESSENGER May 1976 

O^]^ religion 

One minimal but essential expression is 
the statement of membership of the World 
Council of Churches — which has been sub- 
scribed by 281 denominations and which, 
without difficulty, also would be affirmed 
by many churches that decline to join the 
council. It reads: 

"(We) confess the Lord Jesus Christ as 
God and Savior according to the Scrip- 
tures and therefore seek to fulfill together 
(our) common calling to the glory of the 
one God. Father. Son. and Holy Spirit." 


more detailed but fully consistent ap- 
proach is the kerygma (preached proclama- 
tion) which New Testament studies have 
identified as being the core message 
promulgated by the early church as the es- 
sence of its faith. Reginald Fuller's state- 
ment of it would command the general if 
not unanimous agreement of scholars. 

Jesus of Nazareth. 

born of the seed of David. 


was buried: 

God raised him the third day 

and e.xalted him to his right hand 

as Messiah. Lord, and Son of God 

until he comes as Judge and Savior. 

In all this God has fulfilled his promises 
in Scripture 

and inaugurated the Age to Come. 

The apostles are witnesses of these 

and offer to those who accept their 

baptism for remission of sins 

and the gift of the Holy Spirit. 

The word "orthodoxy" means "correct 
thought, or opinion" — defined, in Chris- 
tian terms, as above. This, in turn, makes 
possible a couple more terms that will be 
useful to us — namely, "unorthodox" and 
"heterodox" (the latter meaning "different, 
or divergent, opinion"). 

Now, off the right end of the spectrum, 
quite beyond fundamentalism, stand 
heterodox groups that can be identified as 
"cults." What qualifies a cult as such is 
either (1) denying one or more elements of 
the kerygma, the core message, or (2) con- 
ferring upon foreign elements kerygmatic 
status as essentials of faith. Thus Mor- 
monism qualifies as a cult in demanding 
spiritual authority for the Book of Mor- 
mon. The Unification Church does it by 
demanding that Sun Myung Moon be 
recognized as the new messiah. (Question: 
Does the charismatic movement flirt with 
heterodoxy when it implies that only 
glossolalists have "ihe full gospel"?) 

At the other end of the scale, "liberals" 
are those who court heterodox or divergent 
opinion by either (1) denying particular 
aspects of the kerygma (say, the authority 
of Scripture, the deity of Christ, resurrec- 
tion from the dead, or even the existence of 
God) or (2) by reinterpreting those doc- 
trines in ways that clearly violate the 
historical understanding and the consensus 
of the church. As much as invariably. I 
think, liberalism takes its departure by ad- 
judging that a person, by nature, is good 
enough to have no need for the sort of ex- 
traordinary, salvational, interventionist ac- 
tions of God that the kerygma describes; 
naturalistic development is as much as is 
called for. 

However, above all. the word 
"unorthodox" is not to be confused with 
"heterodox." The "unorthodox" are 
believers whose basic theology, without 
question, falls well within the parameters 
of Christian orthodoxy; yet. in some 
aspects, their thought and practice is 
different enough from the general life of 
the churches that they must be called 

Groups in this category properly should 
be called "sects"; and normally the shape of 
their unorthodoxy is an emphasis upon 

"radical discipleship." the desire literally to 
obey and follow Jesus. It shows up. then, 
in such things as these: the baptizing of 
believers rather than infants, an intimacy 
of fellowship and informality of worship, 
an opposition to the churchly establish- 
ment and enculturated religion, a critical 
stance toward the state, the simple life and 
a general nonconformity to the world, 
pacifism and defenseless love, a concern for 
lotal human welfare showing itself as an 
orientation toward the coming kingdom of 
God and the time of universal restoration. 

Emphasis upon elements such as these 
certainly makes the sects unorthodox. But 
where confusion really takes over is when 
this "unorthodoxy" automatically is 
equated with "heterodoxy" and when 
"sect" and "cult" thus come to be used in- 
terchangeably. Sectarianism is an authentic 
expression of Christian orthodoxy which 
can appear at any point within the range of 
that orthodoxy; cultism is a departure from 
or distortion of that orthodoxv. 


re cannot here develop the full 
vocabulary that the book does; but perhaps 
we are now able to say this: The Church of 
the Brethren is an orthodox Christian 
body — with, perhaps, liberal, fundamen- 
talist, and cultic fringes — standing, for the 
most part, with the bulk of Christians w ho 
ought not be categorized as either conser- 
vati\'es or liberals. Theologically, most 
Brethren are akin to some of the newly 
emerging aspects of evangelicalism — 
though the Brethren, as such, ought not be 
called "evangelicals." coming, as they do, 
out of a quite different historio-cultural 
mix. Their distincti\eness. rather, lies in 
the sectarian unorthodoxy derived from 
their Anabaptist-Pietist background. 

That certainly does not say it all — but 
it will have to do until the book comes 
along. □ 

May 1976 messenger 27 

by Chuck Boyer 

Swords into plowshares 

As the plane touched down in Green\ille. 
Mississippi, last December. I checked to 
see if the Air Force barracks surrounding 
the terminal were still deserted. It was here, 
for a few weeks in 1966, that poor folks 
from the Mississippi Delta staged a formal 
protest against indecent housing con- 
ditions. Several of the barracks were oc- 
cupied by the former sharecroppers until 
they were run off the Federal property. The 
barracks are still deserted. It seems a pity 
they can't be used to replace some of the 
permanent housing in the Delta. My mind 
was questioning whether that would be a 
1970s \ersion of "changing swords into 

Joe Myer was at Greenville to greet me. 
1 had come to Mississippi to visit Breth- 
ren volunteers on project and to explore 
other project possibilities with Joe. 

Low-income housing is one of the urgent 
needs of Mississippians BIS works among. 

He came to Mississippi as a BVSer almost 
four \ears ago now. For two years, he had 
worked with some of those same folks who 
demanded decent housing back in 1966. 
Finally, some land near Greenville and In- 
dianola was acquired and Freedom Village 
was built. It became a small community of 
homes occupied entirely by poor people. 
Joe worked to establish sound bookkeep- 
ing techniques and fiscal policies for 
Freedom Village. He also was involved 
with individuals and families, assisting 
them to obtain loans and other clearances. 


roe now works with Delta Housing 
Development Corporation, an agency 
which is constructing low-income housing 
for rural people in Indianola and sur- 
rounding counties. The Church of the 
Brethren is largely responsible for starting 
Delta Housing Development Corporation, 
because our denomination went to In- 
verness, Mississippi, following the torna- 
does that struck Mississippi and Louisiana 
in the spring of 1970. The Brethren con- 
struction team in Inverness agreed to train 
local youth as carpenters and the Govern- 
ment paid these men a small wage while we 
trained them. From this rather inauspi- 
cious beginning, long-range housing con- 
struction in the Delta has recei\ed a real 
boost. Perhaps more housing units will be 
built by Delta Housing Development Cor- 
poration than would ever be available from 
all the barracks at Greenville. If you can't 
bend some swords, it may be necessary to 
create plowshares from whatever comes 

From Indianola. I travelled on to Le.x- 
ington to visit Mr. Robert Clark, the only 
black state legislator in Mississippi. Mr. 
Clark knew about Brethren volunteers 
serving in Inverness and Indianola and he 
requested that one or two persons be 
assigned to work with him. He, too, is con- 
cerned with the plight of low-income peo- 

ple and many of his constituents come to 
him for help with financial concerns related 
to housing and health needs. 

In Jackson. Mendenhall. Meridian, 
.Starkville. and Vicksburg, the stories were 
the same. Poor people are anxious for 
Brethren volunteers to work with them for 
the improvement of living conditions and 
the preparation of local people to assume 
more leadership in their own communities. 
Thirteen BVSers and four former Brethren 
volunteers are actively involved in self-help 
programs in Mississippi. The range of 
assignments is varied and the programs all 
deal with low-income persons: agriculture 
cooperative development in the areas of 
truck farming; soybeans and feeder-pigs; 
child care; health clinic medical personnel; 
evangelism on a college campus; housing 
construction; and legislative aide social 


n assigning volunteers to Mississippi, we 
hope to accomplish the same goals we have 
for volunteers in any other part of the 
world. We hope to meet human need, to 
confront the major social and spiritual 
issues of our day, to further social justice, 
and to promote peace. Sometimes an in- 
human s\stem. program, or object can be 
altered to serve the causes of peace. At 
other times, we must take the ideas. 
energies, and resources available and build 
new programs for wholeness and peace. 
Let's be about the business of creating 
plowshares which produce food, decent 
housing, health-care, and social justice. 
The raw materials are all around us waiting 
to be grasped and molded. U 

28 ME.SSENGER Mav 1976 


• can entitle you to a charitable contribu- 
tion deduction 

• can save long-term capital gains tax if 
funded with appreciated property 

• can provide an attractive income for life, 
with no management worries 

• can save estate taxes for heirs 

• can increase spendable income 

Write or call today. We will gladly pro- 
vide information based on individual 

Church of the Brethren General Board 

Office of Stewardship Enlistment 

1451 Dundee Avenue 

Elgin, Illinois 60120 

Telephone (312) 742-5100 



Changing the role that television plays in 
the life of a family requires some per- 
sistence and ingenuity on your part. The 
medium is formidable. Millions of dollars 
are spent annually to ensure that you will 
continue to watch and continue to be 
motivated by its messages. 

A good place to start is with television 
for children. See if while working on that 
part of the problem \ou don't come to 
some new ideas about your own television 
use as well. 

Here are some resources which will help 
you to deal with the problem. 

A new film by MARC 

Media Action Research Center, an agen- 
cy supported by the Church of the 
Brethren media education project, has 
produced a new film. TV: The Anonymous 
Teacher. This film, which includes com- 
ments from experts and scenes of actual tv 
\iewing by children, can serve as an infor- 
mation piece and discussion starter. A 
resource guide is also available for the film. 

Tl': The Anonymous Teacher may be 
rented from Mass Media Ministries. 2116 
N. Charles Street. Baltimore. MD 21218. 

ACT for media reform 

Action for Children's Television (46 
Austin Street. Newtonville. MA 02160) 
started as an organization dedicated to ac- 
tion for media reform and has expanded to 
become a prime source of information on 
children's television. ACT distributes such 
materials as a film. Bui First This Message, 
which deals primarily with advertising to 
children. ACT also has books, including 
The Family Guide to Children's Televi- 
sion, by Evelyn Kaye, a good handbook 
for parental use in this regard. The ACT 
game. Switch: Or How to Change the TV 

Set From Often On to On'n'Off, is de- 
signed to involve the whole family in the 
television reevaluation process. These and 
other ACT materials are available directly 
from ACT at nominal cost. 

ACT has organized primarily around the 
effects of the advertising of toys and drugs 
to children. Organizations in local com- 
munities can have an effect in all the areas 
of concern about television. The United 
Church of Christ Office of Communica- 
tion. 289 Park Avenue South. New York. 
NY lOOIO. has two books available to aid 
in organization for media reform. One is 
Parties in Interest, by Robert Lewis 
Shayon. which is free; the other is How to 
Protect Your Rights in Television and 
Radio, by Ralph Jennings and Pamela 
Richard, which costs $5.50. Both may be 
ordered directly from the United Church of 

Publications that help 

Action for Children's Television publishes 
a quarterly journal ($5.00 annually), which 
contains helpful information on their ac- 
tivities and the major media issues of the 

Committee for Children's Television 
1511 Masonic Avenue. San Francisco. CA 



Split-screen views show reactions of 
children to the violence seen on tv. 

941 17. publishes a quarterly newsletter 
describing their local organization and its 
strategies for action. 

Access magazine, published biweekly by 

30 MKSENCER Mav 1976 

,e National Citizen's Committee for 
roadcasting. 1346 Connecticut Avenue, 
I.W., Washington, DC 20036. is for those 
irticularly interested in social action for 
edia reform. Edited by former Federal 
ommunications Commissioner Nicholas 
jhnson. Access has regular features on 
hat is occurring in broadcast legislation, 
i well as information for those who wish 
I organize in their own communities. 
ccess regularly prints reports from action 
'oups all over the country and acts as a 
earing house for resources and ideas. 
Women on Words and Images, an 
rganization which analyzes sex stereotvp- 
ig in a \ariety of media has published a 
Dok on television entitled Channeling 
hildren. This book describes different ap- 
roaches to sexism within tele\ision, and 
ays to counteract this input in to your 
nild's environment. It is available directls 
om WOWI. P.O. Box 2163, Prmceton, 
[J 08540, for S2.50. 

Vhat to do at home 

ending books and journals is helpful only 
; you begin to organize your own 
sponse to television. Research has shown 
lat television has forever changed 
aditional family patterns of eating, sleep- 
.g, and being together. Be conscious of 
lese things. Remember that you can turn 
Ff the set and talk as a family or play 
imes or read together. 

Try to develop a pattern where television 

watched /or a reason. Even the excuse 
lat "... I'd just like to mindlessly watch 
)mething right now ..." is better than no 
:ason at all. If addiction becomes a 
roblem and the set seems to stay on after 
le next program . . . and the next, dis- 
pline yourself to automatically turn it off 
: the end of each program. Then, in the 
sriod of peace and quiet that follows, 
ecide if you want to watch some more, 
his can have a dramatic impact on your 
lewing habits. 

When things occur on television which 
3U don't like or you don't agree with (or if 
3U do) discuss them as a family. Parental 
ivolvement in child viewing (and critical 
;view in adult viewing) has been shown to 
lake some negative effects of television 
ss severe, and some effects positive. 

Nothing can be quite as helpful for 
loral, social, and intellectual growth as 
iscussion with family and peers. Televi- 
on can be a logical place to start these 
iscussions. — Stewart M. Hoover 

lt[La[r[n]D[n]gj p©D[n]1^^ 


Mark Melton, licensed Jan. 18. 
1976, Bachelor Run. South Central 

Keilh Andrew Nonemaker. li- 
censed Nov. 30. 1975. Harnsburg 
First Church. Atlantic Nonheast 

Donna Hubscher Rowe. licensed 
Jan. II. 1976. Manchester, 
South Central Indiana 

Kenneth Wayne Swank, licensed 
Nov. 2i. 1975. Richland. Atlantic 

Pastoral Placements 

J. Desier Cummins, from other 
denomination, to Blissville. North- 
ern Indiana 

Kenneth R. Graff, continues Ri- 
ley\ille, Shenandoah, plus Trinit\ 
of Ml Zion-Lura>, Shenandoah 

Blair Harshberger, from Hol- 
singer. Middle Pennsylvania, to 
SipesviUe. Western Penns\l\ania 

Jack Kline, from Bremen. North- 
ern Indiana, to Bear Creek. South- 
ern Ohio 

Wendell H. Tobias, from Poplar 
Ridge. Northern Ohio, to Kent. 
Northern Ohio 

Kenneth H Yingst. from secu- 
lar, to Plymouth. Northern Indi- 

Brent E. Zumbrun. from South 
W'hitle\. South Central Indiana, to 
Woodgrove, Brethren-Christian 
Parish, Michigan 

Wedding Anniversaries 

Mr and Mrs. Ernest Barnett. 
Roanoke, La.. 50 

Mr. and Mrs. Clarence Brenne- 
man. York. Pa.. 59 

Mr. and Mrs. J. Floyd Bowman. 
Roanoke. Va.. 60 

Mr- and Mrs. Hazen Ebersole. 
New Enterprise. Pa.. 58 

Mr. and Mrs. Roy G. Engle. New 
Paris. Ohio, 50 

Mr. and Mrs. John C. Good. Le- 
ola. Pa.. 60 

Mr. and Mrs. Edwin C. Jacob). 
Coopersburg. Pa.. 60 

Mr, and Mrs, Clyde Martin. Se- 
bring. Fla,. 60 

Mr, and Mrs, John H, Sieling, 
New Freedom. Pa,. 50 

Mr. and Mrs, Paul Stremmel, 
Hanover. Pa . 58 

Mr, and Mrs, Paul Wright, Grot- 
toes. Va,. 50 

Mr, and Mrs. Eugene Yoder. 
Huntingdon, Pa.. 50 


Anna F. Abe, 80, Fort Ashby, 
W. Va.. July 5, 1975 

Honor S. Baker. 70. Martins- 
ville. Va.. Feb. 5. 1976 

Helen R, Ballard. 83. Mt. Mor- 
ns. 111,. Feb, 10. 1976 

Wilbur Barnhart. 80. North 
Manchester. Ind,. Jan. 16. 1976 

Clarence Ba.xter, 45. Cuyahoga. 
Falls. Ohio. Jan, 2. 1976 

A. Lester Bucher. 62. Ligonier. 
Pa., Jan, 28, 1976 

Carrol Buck. 80. Arkadelphia. 
Ark,. Jan, 24. 1976 

Emmett C. Burnett, 80, West 
Manchester. Ohio, Feb. 15, 1976 

William Cain. 74, Baltimore. 
Md„ Jan, 6. 1976 

Gregor\ Carter. 18. Green\ille. 
Ohio. Jan, 28, 1976 

Elizabeth Charters, 83, Fort 
Washington. Pa,. Jan. 28. 1976 

Ezra Cripe. 79. Modesto. Calif,. 
Feb, 2, 1976 

Samuel B, Crouse. 93, Adel. 
Iowa. Feb, 15. 1975 

Sada Crull. 78, Rabun Gap. Ga.. 
Feb, I. 1976 

Patricia Jane Deal. Gettvsburg. 
Ohio. Jan, 18. 1976 

James W' Guthrie. 56. Meta- 
mora, Ohio. Dec, 21. 1975 

.Arthur Guvton, 72, Burketts\ille. 
Md . Dec. 17. 1975 

Chester A, Hall. 71. Hunting- 
don. Pa,. Dec. 20. 1975 

Ruth Metz Harlow. 64, Clover- 
dale. Va,. Jan 23. 1976 

L'pton Harp. 95. Boonsboro. 
Md.. Jan. 2. 1976 

Darwin Harshbarger. 31. Kistler. 
Pa,. Dec, 7. 1975 

Arthur Harlman. 78. Buchanan. 
Mich.. Nov, 20. 1975 

Samuel S, Haugh. 78. Bridge- 
water. Va,. Dec, 1 1. 1975 

Walter Havden. 66. Eden. NC, 
Dec, 17, 1975 

Frederick Da\id Heddings. 61. 
Catlett. Va.. Nov, 14. 1975 

Marv Hedrick. Goshen. Ind,. 
Nov, 29. 1975 

Barbara Elizabeth Henkle. 97. 
Waterloo. Iowa. Dec. 23. 1975 

Verne Hiner. 74. Huntington. 
Ind . Dec, 26. 1975 

Harrv E, Hinson. 78. W'indber. 
Pa,. Dec. 2. 1975 

Lottie M Hiteshew. 83. W'ind- 
ber. Pa,. Jan, 29. 1976 

Helma Hoagland. 71. Bedford. 
Pa,. Sept, 29. 1975 

Harry Hoffer. 90. Lebanon. Pa,. 
Feb. I, 1 976 

Boyd Howdyshell. 61. Bridge- 
water. Va,. Aug, 4. 1975 

Walter Hundoble. 81. Davton. 
Ohio. Dec, 6. 1975 

Mary Ihrig. 78. Grand Junction. 
Colo,. Dec, 17. 1975 

Etta Mae Irwin. 77. Manassas. 
Va,. Nov, 2. 1975 

Ken Jones. 70. New Port Richev. 
Fla,. Dec, 22. 1975 

Ellis Kraning. 80. Peru. Ind,. 
Dec. 26. 1975 

Lauretta Lackes. 78. Roanoke. 
Va,. Sept, 14. 1975 

,Arvel Landes. 85. Decatur. III.. 
Dec, 16. 1975 

Emmanuel H, Lehman. 88, 
Loganville. Pa,. Dec, 25, 1975 

Lewis H, Linn. Goshen. Ind,. 
Jan, 8. 1976 

Ralph Lorenz. 59. Greentown. 
Ind,. Jan, 6. 1976 

Mae Eshelman Martin. 89. Ver- 
sailles. Ohio. Jan, 4. 1976 

J. W, Matthews. 88, Roanoke. 
Va.. Jan, 13. 1976 

George McGee. 72. Westminster, 
Md,. Sept. 29. 1975 

Cecil Meador. 70. Roanoke. Va,, 
Dec, 17. 1975 

Walter M. Miller. 63. Roaring 
Spring. Pa,. Dec. II, 1975 

Michael S. Muller. 24. Mt, 
Morris, III,. Jan, 14. 1976 

Ralph Myers. 60. York, Pa., Dec. 

22. 1975 

Mary O'Diam. 57. Covington. 
Ohio. Jan. 19, 1976 

Effie Orr, 90, Ashland. Ohio. 
Dec, 22. 1975 

Raida Peters. 78. Roanoke. Va., 
Dec, 2. 1975 

Joseph Plunkett. 92. Goshen. 
Ind,. Jan, 3, 1976 

Dow A, Ridgelv, 96. Parkers- 
burg. 111.. Dec. 31. 1975 

Marv RidgeK. 81. Parkersburg. 
Ill . Oct, 24, 1975 

Llovd Rogers. Roversford. Pa,. 
Dec, 3, 1975 

Herman Jack Schleifer, 77. 
Bakersfield. Calif., Dec. 14, 1975 

Harold Schultz. 66. La Verne. 
Cahf,. Jan, 25. 1976 

.Ada Scrogum. 70, Boonsboro. 
Md,. Jan, 23. 1976 

Joseph Shanabarger. 61. Peru. 
Ind,. Nov, 30. 1975 

Carl David Shively. 84. Bakers- 
field. CaliL. Jan, II. 1976 

Vernon Sipperlev. 75. Jasper, 
Mich , Dec 26. 1975 

W, E, Spangler. Roanoke. Va., 
July 10. 1975 

Ira Smith. 86. Pomona. Calif., 
Dec, I. 1975 

Bvron E, Snvder, 55, W'oodbury. 
Pa . Dec 3. 1975 

Joseph Stuckhart. 81. Greenville. 
Ohio. Jan, 5. 1976 

John E, Studebaker, 84. Decatur. 
111,. Jan, 10, 1976 

Audrev Stutzman. 72. Meta- 
mora. Ohio. Sept. 12. 1975 

Emma E, Tschupp. 85, North 
Manchester. Ind . Nov. 6. 1975 

Rita Ulerv. 86. La Verne. CaliL, 
Oct, 5. 1975 

Frank S, Vaniman. 79. La \'erne. 
CahL. Jan, 19, 1976 

Daisv Vantine. 88. Elkhart. Ind,. 
Jan. 9.' 1976 

Eula Vest. 64. .Arlington. Va,. 
Dec, 8, 1975 

Susie Wallace. Goshen. Ind., 
Dec, 24. 1975 

Clarence B, Wampler. 70. Weyers 
Cave. Va.. Dec, 12. 1975 

Eva B. Wampler. 76. Weyers 
Cave. Va,. Jan, 9. 1976 

Ruth Bixler Wantz. 75. West- 
minster. Md . Dec, 25. 1975 

EKin Weddle. 45. Woodlawn. 
Va,. Dec, 1975 

Lewis Leonard Weireter. 68. New 
Paris. Ohio. Dec, 14. 1975 

.Annette Wenrich, 78. Lebanon. 
Pa . Dec, 18. 1975 

Alfred M Whipple. 96. Sacra- 
mento. CahL. Jan, 9, 1976 

Dicie Whorton. Earned. Kans., 
Sept, 7. 1975 

Harold J, Wilkinson, 56. In- 
dianapolis. Ind,. Jan, 9. 1976 

Elizabeth Faust Wirick. 92, 
W'indber. Pa.. Nov, 22. 1975 

Bertha Mae Wise. 87. New Paris. 
Ohio. Dec I. 1975 

John I, Wright. 62. Council 
Bluff-.. Iowa. Oct, 21. 1975 

Harrv T, Yoder. 75. Columbia 
City. Ind., Nov, 23. 1975 

Hazel Eastman Young. Denver. 
Colo,. Aug. 6. 1975 

Charles Youst. 26, Gettysburg. 
Ohio. Nov, I. 1975 

.Anna Zug. 64, Lebanon. Pa.. 
Dec. 16, 1975 

May 1976 messenger 31 

On radical witness, language, quality of 

Lee Griffith 

The violence is 
in nuclear arms 

Thank vou tor remembering me alter 1 was 
arrested lor attempting to make a state- 
ment for peace in Hartford and at the 
White House (February Outlook) On 
Januarv 19. as a result of our action at the 
White House. se\eral of my friends and I 
were sentenced to a ten-day jail term. 
.Another of our group. Philip Berrigan. was 
sentenced to a thiriy-da> term. 

1 v\ould comment onh on one aspect of 
the MtssENGER article which I think was 
not fulK accurate. The author indicated 
that my "protesting and demonstrating" 
was not a part of my B\'S assignment. On 
the contrary. I hope that public statements 
for peace and resistance to nuclear ar- 
maments might be a central part of my 
BVS work. 

For me. the issue is not one of political 
radicalism. Rather, the question is — How 
can we radically proclaim the Lordship of 
Jesus Christ'^ I think that the Church must 
be centralh concerned with nuclear 
weapons precisely because these weapons 
pose such a violent renunciation of the 
biblical message. Since we are confronted 
with the possible destruction of God's crea- 
tion, the \ery existence of these weapons is 
blasphemous. I think that the response of 
the church should be a radical preaching of 
the reality of the resurrection of the 
choice of life over death. 

Discernment and truth-speaking should 
be a part of the church's ser\ice to the 
world. We were attempting to speak the 
truth when we painted "death" on the 
bombers at Hartford and when we issued 
the "disarm or dig graves" warning at the 
White House. I considered this to be BVS 
work and. I hope, work on behalf of the 
Church of the Brethren. 

So I am a B\Scr both inside and outside 

To hold in respect and fellowship those in 
the ihurch with whom uf agree or disagree 
is a characteristic of the Church of the 
Brethren. It is to the continuation of this 
value, and to an open and probing forum, 
that "Here I Stand" responses are invited. 

of jail. As I continue with my work. 1 hope 
that I might be of greater service to the sis- 
ters and brothers. And especially I pray that 
together we might grow in faithfulness to 
the Lordship of Jesus Christ and that our 
work might be witnessing, not to ourselves 
or our organizations, but to Him. U 

Rayford E. Wright 

Dig-in coverage 
spurs questions 

M\ comments pertain to the article in the 
February Messenger, "BVSer arrested 
after White House dig-in." The manner of 
presentation of this article suggested to me 
that the actions related in this news item 
were commendable and possibly had the 
approval of the writers of this magazine. I 
greatly fear that such publicity will act as a 
catalyst in the perpetration of future law- 
breaking and a hope for similar publicitv 
of such actions. 

The BVSer is mentioned as being a re- 
cent graduate of Bethany Theological 
Seminary. While BVS work has been very 
commendable, his recent behavior casts a 
suspicious cloud on the merits and effec- 
tiveness of the teaching of his superiors 
both in the seminary and in BVS work. 
One would question the advisability of us- 
ing the seminary as preparatory for BVS 
work, considering present pulpit needs and 
other specialized fields. 

Being in association with the Berrigan 
brothers does not seem commendable and I 
have never been able to find an acquaint- 
ance that condones such behavior. 

The contributor to a charitable fund is 
not particularly happy when a recipient, 
who has had adequate training and oppor- 
tunities, engages in law-breaking and 
thereby necessitates a rise in the cost of 
police protection. The donor discovers 
that somewhere in the cycle there has 
been an error and he is asked to pay more 
taxes. His original intent was just to make 
a donation. He had been charitable and 
had expected "charity with justice." D 

Joe Detrick 

On building up 
the whole body 

"Right On!" for the "Here 1 Stand" article 
(March) by Fran Clemens Nyce! 1 hope she 
speaks for many enlightened sisters and 
brothers across our denomination. But 1 
suspect her message will fall on many deaf 

1 recently preached a sermon on 
language in the church and the importance 
of developing a language of inclusion that 
helps build us up in the body of Christ. 
rather than continually perpetuating a 
language of exclusion. Understandably, it 
was not received with any degree of 

I am compelled to ask why it is that 
ministers and laypersons are threatened by 
adding a few extra words in their prayers 
and sermons that would include both men 
and women? Certainly it takes little more 
energy to say "As men and women of God 

. " than it does to say "As men of God 

. . . . " Why is it threatening for con- 
gregations to sing "Rise Up O Freed in 
Christ" rather than "Rise Up O Men of 
God"? Does the author of the letter of 
James really care if we read the anointing 
service for a sister as "Is any one among 
you suffering? Let her pray?" 1 suspect not. 
These are slight shifts, but the change in 
meaning is dramatic! 

I would encourage us to be sensitive 
about speech patterns. We have worked 
at promoting language that respects racial 
and ethnic backgrounds; we can also work 
at promoting language that includes both 
men and women, girls and boys. D 

Doris B. Hayes 

Total Woman's 
Christian message 

While reading the February review of 
The Total Woman, which the critic had 
used as a showcase for her rather for- 
midable talents, I was dismaved to think of 

32 MkssKNtiKR Ma\ 1976 

fe, youth, exchange 

the number of people who would be dis- 
suaded from reading a book with a solid 
Christian message. 

Is one to believe that improving and 
enhancing human relations within the 
home is off limits and selfish, while the 
Brethren dash off hke a man on horseback 
going in twelve directions to improve the 

Is the average Brethren home so perfect 
that no effort need be extended to im- 
prove the quality of life within? Is it pre- 
tence to "go ye" as attractively as possible 
to one's job outside the home and dwell 
like a slob within the home? Isn't all life 
pretence somehow? I wonder how the boss 
would take it if we showed up at work in a 
frumpy housecoat and ugly hair. 

A capable woman has written a book 
about effort and love which women are 

uniquely qualified to give, to start the ball 
rolling and set a healthy atmosphere in the 
home at a time when the anti-family, do- 
your-own-thing people are having a 
monopoly on influencing young women 
NOT to be motivated to give service as 
wives and mothers. 

Who was the dummy who wrote the 
song, "What the World Needs Now Is Love 
Sweet Love"? 

I am sworn to secrecy about the number 
of young women who have clandestinely 
borrowed and read this book and whose 
lives have been blessed by it. The women's 
lib faction would not approve and they are 
embarrassed at making an about-face, but 
despite this they radiate happiness. By 
making themselves happy, they are able to 
make those around them happier. 

I think Jesus would be pleased. D 

Dorothy Winger Fry 

Some reflections 
on ICYE 

International Christian Youth E.xchange 
originally began as an arm of Brethren 
Service. It grew out of World War II for 
the people of the United States and Ger- 
many to restore and develop trust in each 
other. Young people of these countries, liv- 
ing in each others homes became living 
witnesses of Christian reconciliation. What 
began through the efforts and vision of 
John Eberly (In parts of Europe, the ex- 
change program was known as "the John 
Eberly Society") expanded to include other 
countries and church denominations and in 
1957 ICYE was formed. 

In 1970-71 we had our first ICYE 
daughter from Nurnberg, Germany. I say 
daughter because that's what she is to us. 
Our own daughter, Kathy, was a junior in 


Covered Wagon Vacations 


Ten long week-end journeys each summer 
with adventurers from all over the world. 
Authentic wagon train, original pioneer trail, 
fine crew, fine food, stagecoach, horseback, 
wagons, campfires, solitude or camaraderie. 
Memorable family or single adult experience. 
Everything furnished. 

Wagons Ho can be compared to investing in 
an antique, a fine touchstone of the past. 
It will remain, not on a dusty shelf, but in 
hearts and minds, burnished often as it is 
used for reflection and inspiration. 

We invite you for a pre- or post-convention experience, planned especially 
for Church of the Brethren people who are "Pioneers at Heart." Five liours 
from Wichita. Church of the Brethren Community. Heartland of America. 
Vacation fun known world-wide. Family rates comparable to Resort prices. 
Sunday, July 25 afternoon arrival for 36-hour experience; August the 1st 
arrival for standard 3-night, 3-day experience. Color brochure and personal 
attention to your questions is available. 

The March Messenger editorial, Page 40, strikes a responsive chord. With 
that theme as a goal in OUR minds and the Church of the Brethren Heritage 
in your minds, let's plan toward the vacation of a lifetime. 

Covered Wagon Trips 



Mr. and Mrs. Frank Hefner 
Box B 

Quinter, Kansas 67752 
(913) 754-3347 

May 1976 messenger 33 


Cleda Zunkel 

Cleda Zunkel, co-author with her 
husband Charles, of Turn Again 
to Life ($4 95) has written a book 
of poems in a variety of style and 
subject matter, which appeal to 
the average person 

Mrs Zunkel writes poems for the 
sheer joy of writing and as she 
says, "If they can bring inspira- 
tion to others and help their 
'hearts grow quief in these 
restless, turbulent times, then my 
fondest dreams will be realized " 
$2 00 plus 35C p.&h. 


1451 Dundee Ave. 

Elgin, IL 60120 

h(B\r(B W m^mnd 

high school at the time she introduced us 
to the ICYE idea, which blossomed into 
tiill bloom for her at the 1970 Washington 
Seminar. Before deciding to have another 
person in our home for a year, our family 
read about ICYE: we discussed the pros, 
cons and we prayed. After our decision was 
made we moved forward in anticipation of 
her arrival. We exchanged letters and in- 
formation about each family member, hob- 
bies, activities, hopes and dreams, our city 
and school, church, and community. We 
wrote, not only to our "soon-to-arrive" 
daughter. Claudia, but also to her mother, 
t uise Koletzki, I sensed the concerns of a 
parent — so much like my own would be. 

When the day of the meeting finally 
arrived, it was exciting. Could we tell just 
from pictures who Claudia was amidst the 
other students gathered in Philadelphia? 
Even though Claudia's hair had been cut 
we had little difficulty recognizing her. She 
called m\ husband and me "Dad" and 
"Mom" right from the start. There was a 
little language problem. We talked too fast 
for Claudia and her accent threw us off. 
She was used to proper British English so 
.American idioms "reallv freaked her out." 

She was intelligent and soon caught on. 
Our family took in and learned more 
culture, particularly art, because of 
Claudia's interest. She became more in- 
terested in outdoor life such as hiking and 
camping because of our interests. 

We had minimal problems. Being an 
only child. Claudia had not had to help at 
home as much as our children did. I 
worked full-time and all of our children 
had their jobs and we included Claudia. 
Later she wrote that she wanted to back 
out of the work but, since our children 
pitched in cheerfully, she decided to go 
along and help with the work uncomplain- 
ingly. She ended up liking the family sense 
of working unity. From our standpoint, the 
strong, verbal defense of Germany and, at 
time the attack on America, tended to 
make us defensive. Then we would catch 
ourselves and realize these were touches of 
homesickness. Home looks close to perfect 
when you're so far from it. 

Three years after the initial exchange 
program Kathy went over to Germany her 
junior year of college and she and Claudia 
roomed in the same dormitory at Marburg 
University. 1 he following summer my hus- 




Dollars and sense 
vs. obedience and faith 
A New Climate for 

We must return to the biblical 
principles of stewardship, 
asserts parish renewal expert, 
Budget-oriented stewardship 
policies dedicated to financing 
top-heav}- church bureaucra- 
cies and "institutional" needs 
are sapping the effective 
witness of the church in 

Here is a complete exami- 
nation of what true biblical 
stewardship involves indi- 

vidually and as a congregation, 
Dr, Fisher explains the diffi- 
culties of implementing biblical 
practices into the modern 
church, but he also ofTers 
blessings in return! Non- 
denominational in content, A 
New Climate for Stewardship 
may be used in study ses- 
sions. $3.95, paper 

at vour local bookstore 






34 MFSSF.SGF.R Mav 1976 

band, youngest daughter Becky, and 1 went 
over to Europe for three weeks — two 
weeks of which Claudia and her mother. 
Luise. vacationed with us. We have a 
relationship which we all treasure. The ex- 
change which started five years ago is still 
alive. We know other families who went to 
Europe this past summer and visited 
former exchangee daughters and sons. 

Man\ of Claudia's friends are down on 
the church in Germany as being dead and 
irrelevant. Claudia is struggling at this 
point. Claudia and I had some in-depth 
discussion when we v\ere together in Eu- 
rope. She can't lightly dismiss Christianitx . 
She knows Christ is real to us and to our 
Beacon Heights Church of the Brethren 
here in Fort Wayne. Indiana. She is often 
in our prayers. 


n 1974 our famil> became aware of the 
crucial need for homes for ICYE students. 
Becky, our youngest daughter, a senior, 
was willing for the exchange. Here again, 
we discussed the pros and cons, talked with 
the Church Board and prayed. While our 
decision was made late, our family was 
able to do some corresponding with Nishi 
and her parents, Mr. and Mrs. M. N. Kohli 
of New Delhi. India. This was another ex- 
citing time of sending and getting pictures, 
finding out likes and dislikes. Reading of 
the fears, insights, and hopes the Kohlis 
had made us realize again the universal 
concerns of parenthood. 

This time, as we met our new daughter, 
circumstances were different. She arrived 
from San Francisco via Chicago and South 
Bend at night. Her smile and eyes, which 
we soon found usually sparkle, were tired 
and subdued. It took a little longer to get 
acquainted. We had very little language 
problem as Nishi had gone to an English- 
speaking school. We did find real cultural 
differences. Becky and Nishi experienced 
many frustrations. Everything was different 
for Nishi — the food, the hurrying, ap- 
pointments to be kept, so many cars, 
friendliness of people she did not know, 
boys and girls going to the same school 
and in the same classes, boys talking to 
her — just being friendly. It was overwhelm- 
ing. She loved to read and for a month or 
so we just let her read and talk as she was 
ready. We encouraged Nishi to participate 
in activities at times, but we did not force 

Nishi found acceptance, support, and en- 
couragement from many of her peers. Her 
natural zest for life began to sparkle and 
she became an acti\e participant in church 
and school with little time for reading. She 
volunteered to lead worship during our 
Sunday morning church service. She talked 
to children's church school classes and was 
equally at home speaking to adult groups. 
In the beginning she did not care for 
basketball games and all their noise — later 
she didn't want to miss a one. Nishi 
resisted becoming westernized as she sau 
many Indians doing. She has pride in her 


WANTED— Volunteer skilled plumber/elec- 
trician, carpenters and construction workers 
to help renovate 3rd. 4th floors Old Mam, 
Brethren Service Center, New Windsor, Md 
Short (1-2 days) or long term arrangements 
possible. Semi-skilled workers usable if 
scheduled with skilled. General Board ap- 
proved project- Contact Brethren Service 
Center, Box 188, New Windsor, Md, 21766. 
Tel. (301)635-3131. 

TRAVEL— Brethren-Anabaptist heritage tour 
of Europe, Aug. 1976 after Annual Con- 
ference. See all places sacred to our Euro- 
pean heritage. Arranged by Menno Travel 
Service Write for information, rates, Edward 
K. Ziegler, tour leader, Rt. 1, Box 36, Woods- 
boro, Md. 21798, Tel. (301) 845-8620. 

TRAVEL/STUDY— Summer cruise with 
credit. La Verne College Field Studies offer- 
ing. Graduate or undergraduate credit in 
education or music: Classroom guitar, 
recorder, fine arts correlation with other sub- 
jects. Economy fare on cargolmer. Doctor 
aboard. Activities. Continental and Chinese 
cuisine. Mexico/Central America 3 weeks, 
July: Orient 4 weeks, Aug. Information: Ruth 
Lininger. instructor, 1259 S. Leaf Avenue, 
West Covina, Calif, 91791. 

TRAVEL-Holy Land trip. A ten day Holy 
Land trip, beginning Oct. 18, 1976. 
Traditional sites of Israel. Four nights in 
Israel: two m Jordan: two in England. Pastor 
Guthrie's third trip to Israel; his second 
one as host. Write Ellis G. Guthrie, 317 S. 
Cherry Street, Eaton, Ohio 45320. (513) 

TO RENT— Rooms for girls. Church- 
sponsored, Low rates. Facilities. House- 
parent. Write: Brethren Fellowship House, 
207 Hummel Street, Harrisburg, Pa. 17104. 

FOR SALE— Every Name Indexes for: 
Winger's "History of the Church of the 
Brethren m Indiana," Publ. 1917 ($2.25). 
"Church of the Brethren m Southern Illinois," 
Publ. 1950 ($1.75). Blough's "Church of the 
Brethren History of Western District of Penn- 
sylvania," Publ. 1916 ($2,25). Other indexes 
also available. Leia Eby, 840 Spring Drive, 
Mill Valley, CA 94941 

WANTED— Wish to buy copies of "Florence 
Allshorn, a Biography," by J. H. Oldham, 
Harper and Brothers, (About 1950 publish- 
ing date, printed in Great Britain) Write Mrs. 
Wilbur McFadden; R.R. 2, Timberidge: N, 
Manchester, IN 46962. 

Eastern culture and she wore her Indian 
dress daily to church and school. This 
bothered some students because they 
telt she was being too proud. These e.x- 
changes call for understanding and an ac- 
ceptance which is neither judgmental nor 

It was a delight to ha\e Nishi in our 
home. We experienced a lo\e that 
transcends many differences, 

1 know some host families and churches 
ha\e not had the good experiences we have 
had. These student ambassadors are people 
and. like teachers, preachers, or farmers, 
some are a jo\ while some others are 
a pain and harder to love. But we found 


HYMNAL ANNIVERSARY-To help celebrate 
the 25th anniversary of the publication of 
"The Brethren Hymnal" there will be special 
hymn singing each evening at Conference. 
Bring your own personal copy of "The Breth- 
ren Hymnal" to use, with your name and ad- 
dress inside. If you don't own one, borrow a 
copy from your church (put name and ad- 
dress inside) or buy a new one in book sales 
at Conference 

To Serve the 
Present Age 

Donald F. Durnbaugh, ed. 

World War II and its aftermath 
confronted many Americans 
with a unique challenge and a 
new opportunity. How one group 
of Christians responded is out- 
lined in this volume. Part I tells 
"The Brethren Service Story" as 
M. R. Zigler recalls it. Part II con- 
tains statements by sixteen per- 
sons on programs such as 
CROP, Heifer Project, Japanese 
American Resettlement Work, 
High School Exchange Program, 
Work With Prisoners of War, 
The Refugee Re- 
settlement Pro- 
gram, Internation- 
al Work Camps, 
and others. 

S4.45 plus 45C p&h. 



ELGIN. IL 60120 

Mav 1976 messengkr 35 

Brethren Bible Institute 

August 9-27, 1976, Elizabethtown College, Elizabethtown, Pa. 


Survey of the New Testament —A summary study Designed to see each 

bcok in its relation to God's total revelation. (E. Myrl Weyant) 

Genesis— special emphasis on creation and evolution, fall of man, flood, 

patriarchs (Fred Beam) 

Biblical Theology —study of great themes of the Christian faith; ordinances 

and principles distinctive to Brethren. (Harold S. Martin) 

Wisdom Literature— Study of Job. Proverbs. Ecclesiastes, some Psalms. 

(Carol V Cosner) 

Life of Christ— Chronological study of life of Jesus Christ gleaned from the 

four Gospels. (Carl W. Zeigler) 

Practical Homiletics —Basic principles of organizing, outlining, preparing 

sermons and lessons. (Harold S. Martin) 

Brethren History —Church history with emphasis on the Church of the 

Brethren. (Carl W. Zeigler) 

Evangelism and Missions —General introduction to missions and to personal 
soul-winning. (Fred Beam) 

The Spiritual Life — Discussion of sanctification in the believer's life, 

emphasizing the sources of power for spiritual living, (E. Myrl Weyant) 

Daily schedule — Number of courses optional. Two morning sessions. One 

afternoon session. Balance of day for study/ recreation. 

Cost — Entire three weeks (including tuition, room, and meals) $125.00. 

Commuters $50,00 (plus meals, if desired, and textbooks). 

For: Persons 16 years old or older with sincere interest in searching the 

Scriptures and with motivation that will accept the discipline of study. 

Aim —That participants may be led by consecrated teachers into serious 

Bible study To grow together in fellowship. To come to know Jesus Christ in 

a more mtimate way, and be better fitted for service under His Lordship. 

Write —Brethren Bible Institute, P.O Box 171, Ephrata, PA 17522. 

[hsD^s D 

Harold A. Martin 

Fred D. Beam 

Carl W. Zeigler 

James F. Myer 

\Brethren Revival Fellowship J 

the joys far outshine the difficulties. 

I see the exchange program as a chance 
to demonstrate Christ's love in action 
beyond the confines of our normal circle of 
friends and work. It is difficult to measure 
the lasting outcome of such a program but 
we do know many seeds are planted. 

If anyone is interested in becoming a 
part of the ICYE program, the Elgin of- 
fices can be contacted for more detailed 
information. D 

Christian Bashore 

On remembering 
whose we are 

"To whom do you belong? Where are you 
going?" (Gen. 32:17). Not many questions 
more profound than these can be put to us. 

When Adam and Eve disobeyed God 
they were filled with fear, and sought to 
hide themselves among the trees. Is it 
preposterous to theorize that many, if not 
most, of the score or so of civilizations 
which have flourished and died in the 
course of history have been gigantic ar- 
tificial "trees" behind which persons have 
tried to hide from God? 

How foolish we are. "Cursed is the man 
who trusts in man and makes flesh his arm, 
whose heart turns away from the Lord" 
(Jer. 17:5). Nevertheless. God allows our 
folly to run its course. We seek security in 
the works of our hands and the cleverness 
of our wits. The more successfully we 
dominate and manipulate the created 
order, the more frantic our efforts to make 
our conquest absolute. We seem to be 
hounded by a nameless dread. 

There is an interesting subarctic rodent 
called the lemming. For some mysterious 
reason these creatures, at long and 
irregular intervals, make massive 
migrations in columns which may be hun- 
dreds of yards wide and several miles long) 
When they come to a body of water they 
do not stop or turn, but swim until they 
become exhausted and drown. 

We think we are more intelligent than 
the lemmings but are we. really? 

We Christians, of all people, should 
know better than to follow the crowd. Thi 
majority of mankind are racing to destruci 
tion on the broad road of man-made 
securities (Matt. 6:24-34; 7:13-14). D 

36 MESSENGER Mav 1976 

WM'Oifdl {FcoDiri] mc®@[hD[riiQil^co)[rii 

Child and Family Services controversy 

by Marcy Smith 

Can the government take away your 
responsibilities as a parent? According to a 
circular which is being widely distributed 
across the country, this opportunity is 
provided by the "Child and Family Serv- 
ices Act of 1975" (S 626 HR 2966). Last 
fall the campaign against this bill went into 
full swing and has been going strong ever 

Unidentified persons are circulating 
materials which claim that the Child and 
Family Services Act would lead to the 
"sovietization" of American children and 
the destruction of American families. Ac- 
cording to this information, it would usurp 
parents' responsibilities for the moral and 
religious upbringing of their children. 

The flyer cites page 44138 of the 
Congressional Record, which deals with 
the "Child Advocacy Clause" and "The 
Charter of Children's Rights of the 
National Council of Civil Liberties." 
Allegedly, the Child Advocacy Clause 
would empower a government-appointed 
official to direct education, even within the 

Four provisions of the Charter of 
Children's Rights are most often quoted: 

1. Parents would not have complete 
authority to discipline their children. 

2. Children would be protected from the 
"excessive claims" of their parents, e.g., 
taking out the garbage. 

3. Parents would be unable to insist that 
their children attend church or learn about 

4. Children would be free to make com- 
plaints against parents or teachers, without 
fear of reprisal. 

These provisions are sufficient to trouble 
any concerned parent. They would destroy 
the ability of parents to guide the moral 
development of their own children. It is 
small wonder, therefore, that parents 
throughout the country are upset. 

Happily, for those parents, however, the 
charges are unfounded. Through a com- 
bination of half-truths and statements 
taken out of context, the authors of the cir- 
cular are disseminating false information. 

The Child and Family Services Act seeks 
to organize a variety of services which 
would further the welfare of children. The 
bill includes provisions for prenatal care, 
child-care facilities, programs for han- 
dicapped, as well as minority children and 

other necessary services. 

Child and Family Service Councils 
would be established to oversee the func- 
tioning of these programs. Parents would 
compose 50 percent of the membership of 
the Councils and would be consulted on 
nominations for the remaining 50 percent. 
Therefore, parents would be an integral 
part of the planning for these services. In 
addition, only families who request these 
services would participate in them. 

Charges that the legislation would 
destroy family structures are unsubstan- 
tiated. The bill specifically states that "the 
family is the primary and most fundamen- 

In a system that 
purports to be 
founded and based 
on the will of the 
people, it is par- 
ticularly damaging 
when the people 
are misinformed. 

tal influence on children" and that child 
and family service programs "must build 
upon and strengthen the role of the fam- 
ily." Every attempt is made to enhance 
the healthy functioning of the family. 

The bill does not contain either a Child 
Advocacy Clause or a Charter of Chil- 
dren's Rights. These excerpts from the 
1971 Congressional Record were entered as 
part of the debate on a similar bill, which 
was subsequently vetoed by President Nix- 
on. The reference was to British legislation 
that was never seriously considered even in 
England. Neither of these two clauses was 
ever included in American legislation. 

The services which would be provided 
by this bill are desperately needed. There 
are approximately 200,000 children born 
each year with handicaps which could 
have been prevented if their mothers had 
received early prenatal care. About 65 
percent of handicapped children receive 
no special services. Further, there are day- 
care facilities for only one million of the six 

million children who have working parents. 

Once the facts are straight, one begins to 
wonder why someone would go to so much 
trouble to discredit this legislation. The bill 
has been lying dormant in committee for 
months but has aroused more controversy 
than many faster-moving bills. 

The Washington Office has made in- 
quiries about who might be circulating this 
information, but has been unable to pin- 
point the sources. If the campaign were the 
effort of persons with good intentions and 
honest concerns, the flyers would not be 
unsigned nor would the information be 
taken out of context. The authors of these 
materials apparently do not wish to par- 
ticipate in open discussion based on the 
facts. It is important that persons receiving 
copies of the literature try to identify the 
originators of the copy. Such informa- 
tion would be helpful to our work in this 

The situation illustrates the dangers in- 
herent in irresponsible political maneuver- 
ing. The circular has been distributed from 
the east to the west coast and has sparked 
editorials in newspapers, articles in 
national, as well as local, publications, and 
innumerable letters to members of Con- 
gress. Most of these letters, obviously, are 
based on incorrect assumptions. 

In a system that purports to be founded 
and based on the will of the people, it is 
particularly damaging when the people are 
misinformed. One may argue that 
legislators must vote for their constituents 
but the fact remains that many members of 
Congress think most Americans are unin- 
formed about the issues. Therefore, a cam- 
paign which falsely discredits legislation 
reinforces this feeling in Congress and 
could eventually undermine the influence 
of constituents on their representatives. 

The dust that has been flying around the 
Child and Family Services Act may ob- 
scure the truth about the bill but it clearly 
indicates the need for people to "check 
their sources" for accuracy. People should 
write to their senators or representative tor 
copies of controversial legislation and the 
section-by-section analysis that usually ac- 
companies bills. People interested in in- 
fluencing political decisions will sometimes 
use any accessible means to further their 
own ends. We have a responsibility to 
ourselves and to each other to avoid being 
the pawns of self-serving individuals who 
may seek to cloud the issues. □ 

May 1976 messenger 37 





by Pat Roop Bubel 


cannot pinpoint the exact time, but right after World 
War II much was being said in our home about the 
war-torn countries in Europe and what we could do to 
help them rebuild. Soon "Heifer Project" became 
household words and 1 learned that this was a program 
that Dan West had helped develop. The program 
proposed that people donate heifers to be sent overseas. 
Each overseas family receiving a heifer received it with 
the understanding that the first heifer offspring would 
be passed on to another needy family. 

Soon Heifer Project was more than a household 
word on the Roop farm. My father, W. Roger Roop, 
went to the York. Pennsylvania, Fair Grounds where 
the first shipment of heifers was collected to be sent to 
Puerto Rico. After he saw these heifers, he felt there 
must be a better way to handle the collection and ship- 
ping of the heifers, so he approached John Metzler and 
in due time M. R. Zigler paid our family a visit. At this 
meeting Dad offered our barn and facilities plus fifteen 
acres in pasture lots. From that moment on our farm 
was an exciting place to be, so far as I was concerned. 


eifers began arriving \ia tractor-trailers, pickup 
trucks, and railroad cattle cars to our farm. Along with 
the cattle came many colorful people to share stories 
with us. I especially remember Milo Weaver because he 
used to help me peel potatoes for all the men my 
mother, sister, and I had to feed. He hailed from In- 
diana, so when he came, he usually came with a 
railroad carload of cattle and spent a few days helping 
Dad with details on arranging for care of the animals. 
George Craig was another visitor who spent time with 
us. These were warm, caring men and as 1 look back 
now I know that their warmth was radiated, for you 
knew they really cared, on a deep level, about the needs 
of others. They made you feel that you wanted this feel- 
ing for others to be a part of your own life also. 

Many local people who were not members of our 
church caught the spirit of the program. A local cattle 
dealer hauled cattle from the railroad to our home free 
of charge. It was his way of helping. The local vet- 
erinarian was always there with his services and in- 
structed Dad in certain ways to help care for the 
cattle himself. 

Our only bad experience with the community was a 
stampeding of the cattle one night, causing some 
broken legs and broken fences. Signs pointing to our 
farm were also torn down and I heard that Dad was 
a communist and that he was being paid an enormous 
fee for doing this work for them. Mom was pressed for 
a definition of communist when I — a third grader — 
came home from school wanting to know. At this point 
I realized that Dad (and Mom too) were doing 
something that they believed in and that, even if the 

community did not approve, they still had to do as they 
felt led. I know this action on their part has helped me 
many times to make a decision I felt was right and to 
stick by it regardless. 

In time those fifteen acres expanded and our whole 
farm was turned over to Heifer Project. Dad now was 
employed by the organization. As the work increased, 
there was need for volunteers from the Brethren Service 
Center in New Windsor, Maryland — only five miles 
from our farm at Union Bridge. This brought more 
people and more fun for my sister and me. Living on a 
farm, you know, can be lonely, peoplewise. I especially 
remember Rouford Counts, Kenneth West, and Wayne 
Keltner. Children were not just pests to them and we 
shared many good times and lunches. After working 
hours in the winter our farm pond was the local ice 
skating rink and Mom always wound up the skating 
parties with hot chocolate for all in our basement. 
These experiences also made me realize that there is 
always room for people in our home and they bring 
lasting friendships for all time. 


Ly family did not follow a formal pattern of family 
devotions, but with all these people in and out of our 
home the Christian faith was a natural part of many 
conversations and you soon knew that all these people 
were living out a real belief in their lives. These lives 
spoke to me much more than if we had only had the 
devotions, but no actions. Out of this setting came my 
own strong tie to the Brethren Service Center and the 
work being done there. 

It all leaves me with the firm conviction that our ac- 
tions do speak louder than words and our beliefs will be 
seen by others in our living. Yes, words will need to be 
spoken at times, but they will only have meaning when 
those spoken to see our words expressed in living. 

I thank my parents for the heritage they gave me by 
living their faith and making it more than just words 
between black covers. □ 

Life on a Heifer 
Project farm 
meant meeting 

lots of people — 
H'. Roger Roop 
(wearing cap) 
shows Thiol 
Melzger (left). 
Earl Flohr (third 
left), and a group 
of Polish farmers 
about his farm. 

Mav 1976 messenger 39 

'Doctor' Inglenook updated 

Of the series of special interest conferences upon 
the Brethren this season, one of the most far 
reaching is the church's consultation on moral 
choice for health care professionals. 

To convene at Elizabethtown College June 
20-22 under auspices of the Parish Ministries 
Commission, the event is planned for physi- 
cians, nurses, educators, and researchers in the 
health care field. Its focus will be on three 
basic time spans — life begins, life continues, 
and life ends — and the cluster of issues that sur- 
rounds each span. 

The need for religion to address fast-paced 
developments in contemporary health care is 
voiced in many quarters. One of the leading 
authorities on Jewish ethics. Rabbi Immanuel 
Jakobovits of Great Britain, declares that modern 
medicine, like all of modern science, threatens to 
turn humans into machines instead of "divine 
property." "Modern medicine has gone far beyond 
the narrow definition of healing," the rabbi writes. 
"Doctors now can begin life in a test tube, end it 
with a syringe, and sway emotional responses 
through drugs, giving them enormous challenges 
to make human judgments." 

Such judgments are not all new. One Brethren 
health worker revealed how 40 years ago as a 
young minister he lent support to a family who 
decided to allow a loved one to die rather than to 
enact measures that would have merely extended 
existence. Two other Brethren spoke of recent 
situations of terminal illness in their families in 
which they came to the same decision. 

Allowing the dying to die versus the prolong- 
ing of life technologically is only one of the 
questions prompted by the biological revolution. 
Other dilemmas have to do with the definitions of 
life and death, genetic counseling and screening, 
test tube babies, body banks, mind and behavior 
modification, military and political use of 
medicine, drugs and drug culture, the allocation 

of scarce and costly medical resources, and health 
care as a basic human right. 

Such questions suggest that increasingly 
biomedical decisions go beyond the personal 
relationship of physician and patient or family. In 
fact, some observers see two revolutions con- 
fronting medicine at the same time — the 
biological revolution that gives new capabilities 
for intervention in the physical and the psy- 
chological realms of human life, and the social 
revolution that challenges what is termed the "ex- 
cessive personalism" of the traditional individual 
patient-physician relationship. The social revolu- 
tion presses for the more urgent issues to be 
weighed as matters of public policy. 

The Elizabethtown consultation is designed 
not only to examine the social and moral im- 
plications of biomedical advances but to serve 
another needed function. It is aimed at enabling 
the participants to be supportive of one another in 
the kind of decision making they face and to offer 
their patients hope in the sense of the possible, 
reaching out in crisis to those who seek help from 
beyond themselves. 

At the turn of the century the Inglenook Doc- 
tor Book was published by the church as a means 
of sharing some 900 domestic remedies for some 
of the lesser common ailments. No claim was 
made that the "recipes" were scientific, only that 
they were helpful in limited experience. 


he consultation on moral choice is sharing at a 
very different level in medicine and ethics. But in 
intent the task is much the same: to draw on the 
resources of the faith community, to add to 
human knowledge, to respond to the ill and the 
distressed with wholeness and hope. 

The consultation is a timely and promising 
acknowledgement that the biomedical revolution 

is upon us. — H.E.R. 

40 MESSENGER Mav 1976 

July and freedom . . . The image is evoked of revolutionary 
times and the struggle of American colonists for political 
freedom. But for Brethren meeting in Wichita, Kansas, this 
July at the 190th recorded Annual Conference, a higher 
freedom will be celebrated — freedom to serve. Under the 
banner of "Set Free to Serve," the Brethren will spend a 
week in conducting the business of the church and in cele- 
brating their freedom in Christ. 

The conference, which will be held in Wichita's Century II 
Convention Center, will open with a convocation on Tues- 
day evening, July 27, and conclude Sunday noon, August 1 , 
with a service of consecration of life. 

Eight Bible study opportunities will start each day, Wednes- 
day through Saturday, followed by forenoon and afternoon 
business sessions. Times of hymn-singing and worship 
each evening and Sunday morning are planned to inspire 
and challenge. A heightened spirit of fellowship will be 
woven throughout the entire conference event. 

As many as forty Insight Sessions, daily activities for chil- 
dren, junior high youth, senior high and older youth, 
various meal events, exhibits and art displays will offer a 
wide variety of participation for all ages. 


July 27— August 1, 1976 

Wichita's Century II Convention Center 

• Tuesday, July 27. Moderator A. Blair Helman, 
President of Manchester College, will speak at 
the opening convocation. Topic: "Called to 
Witness and Serve. " 

• Wednesday, July 28. Roger Fredrikson, 
pastor of the First Baptist Church (ABC) of 
Wichita. Topic: "Our Altar and Witness: Out- 
side the Camp. " 

• Thursday, July 29. Barbara Enberg, La Verne, 
California, wife, mother, and recorder for the 
blind; served as a worship leader at the 1975 
Annual Conference. Topic: "Whose Service Is 
Perfect Freedom. " 

• Friday, July 30. The presentation of a new 
drama, "Neither Friend Nor Foe," will portray 
Brethren involvement and witness during the 
Revolutionary War period with the Christopher 
Saur family and their printing press. 

• Saturday, July 31. Desmond W. Bittinger, 
missionary, editor, educator, of Orange, 
California, will be the preacher for the cele- 
bration of 100 years of Church of the Breth- 
ren mission. Topic: "Freedom Is a Discovery." 

• Sunday, August 1. Earle W. Fike Jr., 
Associate General Secretary of the General 
Board; Executive for Parish Ministries. Topic: 
"The Freeing of the Multitude. " 

y /■ 


A. Blair Helman 

Roger Fredrikson 

Barbara Enberg Desmond W. Bittinger 

Earle W. Fike Jr. 

Conference on the Holy Spirit 

"Like a Mighty Rushing Wind" 

To convene June 10-12 on the campus of Valparaiso 
University in northwestern Indiana is the Brethren Con- 
ference on the Holy Spirit. The program, planned by a 
group of concerned Church of the Brethren members, 
promises outstanding teaching, inspired music, 
glorious testimony, searching dialogue. 

While not an official Church of the Brethren confer- 
ence, the gathering will present some of the church's 
most qualified teachers and leaders. 

Sponsors include interested clergy, lay members. 

and congregations, headed by an executive committee 
comprised of R. Eugene Miller, chairman, E. LeRoy 
Dick, Forrest U. Groff, J. Donald Plank, Albert W 
Huston, Nick Farr, and R. Russell Bixler. 

The aim of the Conference on the Holy Spirit is to 
engage m a teaching ministry . . . "endeavoring to keep 
the unity of the Spirit in the bond of peace" (Eph. 4:3). 
You are invited to join in a learning and sharing ex- 
perience seldom matched in the history of our beloved 

The Farr Family 

R. Russell Bixler 

Daniel Yutzy 

John W. Stauffer 

• Dale W. Brown • Mary Ann Hylton 

• Phyllis Carter • Joyce Miller 

• David B. Rittenhouse • Forrest U. Groff 

• Hal Sonafrank • Alan L. Whitacre 

and more than 30 others 

• including Graham and Treena Kerr of the tv "Galloping 
Gourmet" series, sharing their new life in Christ 

• and the Farr Family, our own Brethren musical family, 
known across the nation, sharing testimony and 
leading musical worship 

For programs and registration forms write R. Eugene 
Miller, P.O. Box 761, Altoona, PA 16603. 814 695-0110. 

JunelO'12 Valparaiso University 

j-v^ :^^ 

J- >&'■ 


■ v,* 





The Togasakis of baktand 
recall the Japanese American 
internment— an ordeal that 
lived in infamy and ended in 
the vindication of its victims 










Liberty and Justice Suspended. February I9. 1942. was 

anoiht-r date that will li\e in inlaniN. Sim and >oshiko Togasaki were 
among the I 12.000 Japanese Americans forced into resettlement 
camps. Esther Ho gi\es a special report. 

The Church Is One Body. W illiam Kidwell explores the 
lamiliar analogs used h\ Paul to tell Brethren something about their 
own "body" and its tensions. 

Jesus & Sin. Ellis G. Guthrie says Brethren love to preach about 
lusiice and political reform, but the main thrust should be done on our 
relationship to God. 

Handl-Camp: Serving to Set Free. Terrie Miller tells about a 

B\ S proiect where mentalh retarded children learn to be free. 

The Woman Who Wanted to Break Bread. Julia Gilbert 

uaited 61 \ears to attain her goal — Annual Meeting acceptance (in 
1910) of the right of Brethren women to participate in communion as 
equals of the men. By Marlene Moats Neher. 

Doctor of Ministry: Equipping the Saints. Donald l. Kline 

tells how Bethan\"s D.Min. program follows the seminary's tradition of 
education for the sake of effecti\eness in ministry. 

Discipleship and Reconciliation. The full report is given of 

the Annual Conference studs committee assigned to revise the material 
on counseling and discipline as it appears in the Manual of 
Brotherhood Organisation and Polity. 

The DunkerS and Diana. How did Brethren a hundred years 
ago react to the Centennial'.' If you're enjoying this year's Bicentennial. 
be glad \ou"re living in 19761 

In Touch profiles Glen and Florence Crago of La Verne. Calif.; Orpha 
Nusbaum of Middlebury. Ind.: and Dean Kagarise. South Bend. Ind. (2) . . . 
Outlook reports on On Earth Peace; Lilh grant to SHARE project; moral 
choices; Study Action Conference for Brethren Youth; inlercultural events for 
Brethren; new Asia thrusts; Review and Evaluation Committee; Greenville 
Home; Continental Walk for Disarmament and Social Justice (start on 4) . . . 
Underlines (7) . . . Update (8) . . . WCC statement, "Pentecost, June. 1976" (15) 
. . . Column. "The future of the Colleges." by Paul Hoover Bowman (25) . . . 
Resources. "The Brethren Hvmnal." by Kenneth I. Morse and Wilbur E. 
Brumbaugh (.12) . . . Turning Points (.13) . . . Here I Stand statements by 
Robert Beery. Russell V. Bollinger. Alvin E. Conner. Jeff Johnson, and 
.leanene D. Pifer i^i) . . . Editorial (40) 


H-.'.a":: E Rover 

Kerrr^Cn T^"on":ason 

KenneTh I Morse 


C vde E Weaver Ruby F Rhoades 
Gv%e^^o ,ri F Bobb 

Galen B Ogden 

VOL 125. NO 6 JUNE 1976 

CREDITS; Coicr. 10. 12 Winston Ho. I. II 
General Ciraphic Services- 2 left. 18-19 Terrie 
Miller. 4. 9 lower. .^2 Carol Rigg.s- 5 right Gary I 
Alcorn. 6 lower left Don Honick 9 upper Leland 
Wilson. 17 Philip Gendreau 20. 24 art by F L 
Wagner. 21 Brethren Historical Library. 22 
Ailkin-Kynctl Co. 26 Carole Loats. 38-.19 Pad- 
dington Press Ltd. 

MhssrvGtR IS the official publication of the Church 
of the Brethren Fnlered as second-class matter 
Aug 20. I91S. under Act of Congress of Oct 17. 
1917, Filing date. Oct. 1, 1975. Messengfr is a 
member of the .Associated Church Press and a 
subscriber to Religious News Service and Ecu- 
menical Press Service. Biblical quotations, unless 
otherwise indicated, are from the Re\ ised Standard 

Subscription rales: S6.00 per year for indi- 
vidual subscriptions; S4.80 per year for Church 
Group Plan; S4.80 per year for gift subscriptions; 
%y. 1 5 for school rate {9 months); life subscription. 
580,00. If you move clip old address from 
MtrSSFNGER and send with new address. 
Allow at least five weeks for address 
change Messi-:nger is owned and 
published monthly by the General 
Services Commission, Church of the 
Brethren General Board. 1451 Dundee 
Ave.. Elgin. 111. 60120, Second-class 
postage paid at Elgin. 111., .lune 1976. Copyright 
1976. Church of the Brethren General Board. 

in^^^^\J. ii 



Since a publicity brochure with my name and 
picture appeared in connection with my modest 
assignment lor the upcoming Conference on the 
Holy Spirit. 1 have been the recipient of various 
and interesting types of inquiries. Some have ex- 
pressed surprise to find me a "'charismatic." 
Others who know that I am not identified in- 
timately with the current movement, express 
concern about the sanction I seem to give by 
such participation. 

Although the gathering at Valparaiso in June 
can not properly be labled as ihe Church of the 
Brethren Conference on the Holy Spirit because 
ot its lack of connection with our .Annual Con- 
ference and its programs, the planners are to be 
commended for attempting to make it a 
Brethren Conference on the Holy Spirit. In their 
planning they have included other v oices and in- 
terpretations than those most characteristic of 
the movement. In this they seem to be sincerely 
attempting to let their planning imbibe their 
biblical theme "endeavouring to keep the unity 
of the Spirit in the bond of peace." 1 am glad to 
accept this invitation to participate because I 
strongly believe that the Holy Spirit belongs not 
to one group but to the entire church. I do look 
forward to sharing mv testimony concerning 
what it means to be baptized by the Holy Spirit. 

Dale W. Brow n 
Lombard. III. 


I always enjoy all the MtsstNGER. This month 
(.April) two Here I Stand pieces especially moved 
me: Ruth Martin's "The Privilege of Submis- 
sion" and Sarah .Ale.xander-Mack's "Balloting 
lt"s .All in the Name'^" The satire in the latter is 
keen and true. We need to have such light- 
hearted searching of motive and procedure. 

Florence Ziegler Sanger 
Trappe. Md. 


Following the closing ol Annual Cc"inference 
in 1975. we thought much effort and planning 
was evident in the programs. However, we felt 
there was a lack of variety of the ty pe of music 

We found it difficult to experience an attitude 
of worship during congregational singing, choral 
and instrumental presentations. Music for choir, 
congregation, and instruments needs to be hap- 
py. Worshiping is not always solemn and serious 
(respectful, yes) but should be warm, involving, 
and easy to relate with, sometimes very light and 
simple, definitely full of praise. 

The message of the music should be of 
primary importance and the beauty of the music 
within itself secondary. Difficult music demands 
too much effort lor the congregation to perform 
and loses its meaning and purpose. The music 
performed by choir and instruments last year 
was very good, technically speaking, but too dif- 
ficult to interpret and be worshipful for us as 

We would like to hear some of the songs from 
Gaither's .Alleluia, gospel songs — old and new. 




some of the contemporary folk spiritual songs; 
but please not so much classical, baroque, 
minor, difficult music. 

The congregation could learn some simple 
choruses such as The Strength of the Lord Is My 
Joy. God Is So Good. etc. Please sing familiar 
hymns, very few entirely new for congregation. 

Again. Nancy Faus and Wilbur Brumbaugh, 
you are good leaders and perform well. Please 
don't go over our heads. 

Caroline Dixon 
Tipp City, Ohio 
( This also carried 34 other signatures. — Ed. ) 


I would like to comment on the article en- 
titled: "An Adequate Health Insurance System." 
by Tim Speicher (March). The author is quite 
comprehensive in his listing of some of the 
problems of our health care system, but 1 believe 
there is a distortion in the intent of the 1974 An- 
nual Conference Statement on National Health 

Mr. Speicher says that "Quality health care is 
the right of each individual . . . and the respon- 
sibility of the government to provide." The 1974 
Annual Conference Statement says: "We believe 
that the responsibility for fulfilling this right 
rests with both the individual and society and 
the government as an instrument of society must 
assure it." The key word 1 feel is "assure" rather 
than "provide." I question the government's 
ability to provide quality health care. 

Granted we have problems with our health 
care delivery system, but in what area of our 
society aren't there problems. 1 would encourage 
readers of Messenger to reread that original 
statement in the 1974 Annual Conference 
Minutes and also the book. The Case for 
American Medicine (.4 Realistic Look at Our 
Health Care System), by Harry Schwartz. There 
are strident voices in the land — Ivan lllich and 
others, who would throw out the "baby with the 
bath water." 

Joseph J. Schechter. M.D. 
La Verne. Calif 


I feel I just have to express my views on 
"Panama: Occupied Territory." an article by 
Robert Rhoades in the March Messenger. 

Every time I read in a newspaper about re- 
turning the Canal Zone to Panama I boil. Then 
to read this article in the Messenger which pic- 
tures us as though we were awful, 1 had to write. 

We need that ?one for our own and Panama's 
protection. How many billions of dollars have 
we put in down there? 

I have been Brethren since 1923. in the 
Marion, Ohio church, but I never have been a 
pacifist. 1 hate war but always have believed we 
have to defend ourselves. 

I have a grandson who is a marine. I did not 
try to influence him one way or the other. That 
was his decision. 

1 aim to write some senators. 

Bess Baler 
Upper Sandusky. Ohio 


For years now I have listened to politicians, 
writers, and other people with good intentions 
cut down and tramp upon the honor of the 
United States. 

I am referring to Robert Rhoades' article on 
Panama in the March Messenger. The story, 
like many others today, is completely one-sided. 

The article spoke only about the bad points of 
our treaty with Panama. It didn't mention the 
fact that the US took a large economic risk in 
building the canal. We did it alone after France 
had failed and while the rest of the world stood 
and watched. 

The article said that Panama is a poor coun- 
try, but it didn't say that the standard of living 
has improved since the canal has been built. 
What about the large sums of money the US has 
poured into Panama for medicine, transporta- 
tion, housing? The list goes on and on. 

The United States controls only a vital ten- 
mile strip of land the length of a country which 
connects the Atlantic and Pacific oceans 

Maybe the US should give Panama more 
money for renting the canal. But if Panama was 
occupied territory as Robert Rhoades claims 
then the US would not have to pay any rent at 

As far as breaking our treaty with Panama 
and forgetting about the canal which is vital to 
our nation — forget it. 

Tim Webb 
New Castle, Ind. 


There is a "lack of the sense of the common 

I agree with this statement of Archibald 
MacLeish in the "Bill Movers Journal" of 
March 7. 1976. 

In government, in business, in labor, in 
religion, everywhere the reactionaries seem to be 
having a field day. Where are the liberals? 

Paul Bechtold 
Des Moines. Iowa 


Your magazine is truly wonderful. We are 
members of the First Brethren Church but at- 
tend the Sebring Church of the Brethren. 

Lowell Brown 
North Manchester, Ind. 


The Messenger is getting better with every 
issue. How can I comment on so many things 
which were just right in the March issue? 
. . . for instance: the closing editorial, the articles 
on pension fund and health care systems, the 
three excellent articles in Here 1 Stand, the arti- 
cle about the restoration projects and their 
architect, the anointing service, which made me 
cry even as I read about it . . . 

What is there to say, except "Thank you very 

Marianne K. Michael 
Iowa City. Iowa 

President Ford's February 19 lifting of 
the World War II order that sent 112,000 
Japanese Americans into relocation 
camps revived — in a happy way — 
memories of those days of adversity 34 
years ago. 

Even adversity can set into motion 
processes that produce future blessings 
for its victims as well as for those less in- 
volved. Through the Japanese American 
internment experience Sim and Yoshiko 
Togasaki came into the Church of the 
Brethren and 
their lives have 
been a blessing 
to our denomi- 
nation ever 

This makes 
twice that Sim 
has been treated 
in a Messenger 
cover story. The 
issue of Decem- 
ber 30, 1961 car- 
ried a story by Vernard Filer about Sim 
as a "Most Unlikely Dunker." The writer 
of our present Special Report on the 
Togasakis is Esther Mohler Ho, present- 
ly of Hayward, Calif., who worked with 
the Brethren Service Commission from 
1957 to 1961. 

Other June writers include Marlene 
Moats Neher of the Ivester (Iowa) 
church; BVSer and communications in- 
tern Terrie Miller; and Mack Memorial 
(Dayton. Ohio) pastor William Kidwell. 
Donald L. Kline is pastor of the Lynch- 
burg (Va.) congregation. Still another 
pastor-writer is Ellis G. Guthrie, who 
serves the Eaton (Ohio) congregation. 
Paul Hoover Bowman is director of the 
Institute for Community Studies. Uni- 
versity of Misouri, Kansas City, Mo. 

In Touch writers include Stewart M. 
Hoover, consultant for media 
education/advocacy on our Com- 
munications Team and Ellyn Hartzler 
Cowels, a Brethren writer from 
Casselberry, Fla. Two names important 
in Brethren hymnology are Kenneth I. 
Morse of our Communications Team and 
Wilbur E. Brumbaugh, consultant for 
worship heritage resources in the Parish 
Ministries Commission. 

Here I Stand statements come from 
Rus.sell V. Bollinger, North Manchester, 
Ind.; Alvin E. Conner, Manassas. Va.; 
Jeff Johnson, Overbrook, Kans.; Jeanene 
D. Pifer, Toledo, Ohio; and Robert